
RUSSIA 


REV. JOHN LEGUM 


OPY 1 


SECOND AND REVISED EDITION 


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V 



Rachel and Leah 

A Tale of 

The Jewish Pale in Russia 

by 

REV. JOHN LEQUM 

ii 

Superintendent of the Lutheran Jewish Mission 
Pittsburgh, Pa, 


SECOND AND REVISED EDITION 


Copyright 1912 by John Legum 




JEWISH MARRIAGE 6ER^MC>NY. MODERNIZED. 

gci.A3'^710G 




RACHEL AND LEAH 


CHAPTER I 

An Anxious Mother 

The Jewish inhabitants of the Russian village, T , 

were very pious, great lovers of sacred literature, and 
generous. Though the community numbered no more 
than five hundred families, it supported one chief and two 
assistant rabbis^ a chanter, two experts in slaying animals, 
and preparing after the precepts of the elders the meat 
to be eaten by the community, and a scribe, who wrote 
the parchment scrolls containing Moses and the Prophets, 
and made phylacteries. 

This small community had also two colleges for the 
study of rabbinism with about two hundred students who, 
mostly coming from poor families, were supported by 
the children of Abraham residing at T. The appreciation 
of sacred studies was so great among them that even the 
poorest used to reckon himself happy if he had the op- 
portunity to board a student free of charge, even if only 
one day in the week. 

Here lived Rabbi Sheah Yirmiah’s (Master Joshua, 
son of Jeremiah), and was a prominent member of the 


4 


AN ANXIOUS MOTHER 


community. He had two daughters; the name of the 
eldest was Rachel, who was so beautiful that even the 
Jacobs of today would have been willing to serve for her 
sake fourteen years, if there would not have been a super- 
fluity of such kind of Rachels nowadays. The name of 
the younger daughter was Leah, who, like Leah of old, 
was not so beautiful as her sister. She was rather home- 
ly looking, and halted considerably, one of her feet being 
lame. Sheah Yirmiath’s business, or rather main busi- 
ness — for he had his hand in everything that was going 
on in T., if it brought some profit — was the selling of 
liquors. He had a large store-house for wholesale and a 
saloon for retail. 

He was regarded as a very respectable man because 
of his wealth and piety. 

Joshua w^as not a selfish man, on the contrary, he was 
benevolent to the poor and the greatest supporter of the 
synagogue. 

Hayah Sheah Yirmiah’s (Eva, wife of Joshua, son oi 
Jeremiah) was a very pious woman, worthy of her hus- 
band; and both of them endeavored to bring up their 
children, the already named two daughters and an onl}/ 
son, the youngest child, in the path of righteousness. 

Her most cherished wish was to see some day her 
daughters, then only twelve and ten years, married to 
pious and learned husbands, and her only son, then only 
seven, to a beautiful wife, the daughter of a righteous, ii 
possible of a famous rabbi. As Rachel w^as the oldest, it 
would be expected that the mother should be especially 
anxious about her, — and indeed she w^as. 

Together wfith the growth of Rachel increased the 
anxiety of the mother to see her married. The pious Eva 
used to give alms and go to the weddings of the poor, 
bear, or help bear the wedding expenses, wfith the hope, 
the Lord would have mercy upon her, and her daughter 


AX ANXIOUS MOTHER 


5 


Rachel, and soon send a good and learned young man for 
a bridegroom. 

When Rachel was about to reach her fifteenth year 
the anxious mother would use every chance to urge Joshua 
that he should seek among the students of T. a husband 
for their daughter. 

Of course Joshua himself being a son of Israel had 
been taught that the greatest blessing is, ‘'to see children 
and children’s children grow up unto the knowledge of 
the law, unto marriage, and unto good deeds,” and be- 
lieved in it; but in spite of all the pains he took to apply 
it to himself, he failed. 

He could not find among the students of T. a really 
suitable person for Rachel. The one, as he thought, was 
not learned enough; another not pious enough. Some- 
times he used to think he had found one, and would joy- 
fully tell it to his wife, but would discover afterwards that 
there was something wrong about the young man’s family; 
for instance, that his father was ignorant of the holy doc- 
trines, or that his uncle was a blacksmith. 

‘T do not want to be related to an ignorant man,” 
Joshua used to say, “for such a man does mot know how 
to live, and is apt to transgress unconsciously some of 
the doctrines, for which sin he will have to suffer in Ge- 
Hinnom (hell), and I do not want to have relatives in 
that infamous place.” 

As concerning blacksmithing, or similar coarse trades, 
Joshua used to argus, that kind of work ought to be done 
by Gentiles, who have no laws to study nor to keep; a 
good Jew could not have the time nor the strength to 
do heavy work. 

Thus it happened that Rachel passed her fourteenth, 
yes fifteenth year, and no bridegroom was found for her. 
But when she was about to reach her sixteenth birthday 
her mother could no longer bear the thought that her 


6 


AN ANXIOUS MOTHER 


daughter was not even engaged yet. She, therefore wrote 
a letter to her father, telling him he should come and 
have a talk with her husband concerning Rachel’s future 

The letter was written with such positiveness that the 
old man responded at once and came. 

When he was alone with Joshua he tactfully began: 
“Our Rachel is quite a bagrus (a girl of mature- age), is 
she not? — Joshua, what is the reason that you have nol 
given her in marriage yet?” 

“What is the haste?” replied J.; “she is only sixteen 
years old. If I had a son of eighteen, I would have tc 
be careful because of the first command of the Bible, ‘Be 
fruitful, and multiply and replenish the earth,’ whicli 
refers, as do most of the laws, to men. I assure you. 
father-in-law, Rachel will not oversit children (pass the 
age of child bearing without being married).” 

“Joshua,” exclaimed angrily the provoked man, “you 
must not talk so laxly about this matter! I know very 
well there are no Jewish nunneries in the world; but, a 
man of your piety and worldly means ought to do what is 
right toward his own child, especially toward such a dear 
child as our Rachel; — may she live!” And not letting J. 
come to word he continued: “I say it is cruel of a parent 
who has a mature daughter, if he does not do all in his 
might to take a husband for her; — no, no, Joshua, — a Jew 
must not be so cruel.” 

He had scarcely finished, when Eva appeared at the 
door of the room bitterly weeping, and advancing to the 
place where Joshua and her father were sitting said: 

“I cannot eat nor drink because of my continual think- 
ing of our hurban (destruction of Jerusalem and the 
temple) in our house.” 

“Our wise men are right in saying: ‘A mature daugh- 
ter, unmarried, is just as lamentable as the destroyed 
temple.’ ” 


AN ANXIOUS MOTHER 


7 


Having been reminded of the destruction of Jerusalem 
Joshua’s heart melted, and he said with trembling voice: 

'‘All right, all right; — if the Lord be willing, I shall see 
Rabbi Shmarl (pet name for Shamariahu) today.” 


8 


THE MATCH MAKER— SCENE I 


CHAPTER II 

The Match Maker — Scene I 

Who was Rabbi Shmarl? — A match maker among the 
middle and learned classes of the Jewish communities of 
T. and vicinity. 

Rabbi Shmarl had a great advantage over his fellow 
match makers, by his skillfulness as a performer of the 
rite bidden by God to Abraham. 

The performance of this holy rite is connected with 
some danger on the part of the eight days old infant, an 
ex^)ert in it is therefore a sought for personage by the 
parents whom the Lord has favored by giving them a 
son. 

Thus Rabbi Shmarl used to be called far and near to 
covenant celebrations. But while turning the young one, 
w^ho before he is brought into the covenant of Abraham, is 
regarded as a Gentile, into a Jew, he never forgot to make 
some provision for completing him in the future as a 
man, a husband of a wife. 

He used to keep a book account of the children upon 
whom he ever performed that rite, registering their names 
and the dates of their respective covenant celebrations. 
He also used to note down some of the circumstances of 
the parents; for instance, whether they w^ere poor or rich, — 
whether the father was a learned man or the mother a pious 
woman. Sometimes he would take notes of the other chil- 
dren of the family. He used to write down, for instance, 
the names of the unmarried sons and daughters and their 
respective ages. 

In this cunning way Rabbi Shmarl’s business as a 
match maker was greatly facilitated. He could tell by 
turning to his books who of the young people were mar- 
riageable and who of them were too young to marry. 


THE IVrATCH MAKER—SCEXE I 


9 


If he had made a match and the couple were happy 
he regarded himself as a father to them, and they thought 
of him the same; he then would be at their home the most 
welcome friend, and would be honored by them with the 
office of bringing their new born sons into the covenant of 
Abraham. ■ But if the match were an unlucky one, he then 
used to get all the curses mentioned by Moses for the 
wicked ones. 

Happily cases of the latter kind did not happen with 
Rabbi Shmarl very often. He was altogether too careful 
in his dealing with the respective parties, regarding his oc- 
cupation as one worthy of honesty and reliability. 

On the afternoon of that same day when Joshua had 
been so severely admonished by his wife and father-in-law 
that he promised to do something in regard to RacheFs 
matrimony, Joshua met Rabbi Shmarl in the synagogue 
at vesper prayers. Rabbi Yirmiah did not hesitate to talk 
with the match maker on that subject in the synagogue, 
thinking matrimony a holy institution, and one worthy to 
be spoken about at any holy place. Neither did Rabbi 
Shmarl hesitate to enter into a conversation touching a 
subject which belonged to his business; for he had read 
just a few minutes before in the Thalmnd that the Al- 
mighty Creator has been engaged since he finished the 
creation of the world in “pairing pairs” (matching). 

After considerable talking on both sides Rabbi Shmarl 
said: 

“Rabbi Joshua, I cannot tell you anything about it 
just now; I will have to examine the notes in my register, 
it may take until tomorrow or longer.” 

But in truth he was not as cool in the matter as he 
appeared to be. He had no match for months, and really 
good matches for two, — three years, so that he was poverty 
stricken. He hurried oflF his prayers and went home; and 


10 


THE MATCH MAKER— SCENE I 


giving no attention to the urgings of his wife to hav 
supper first he sat down at his books. 

After he had studied a while some of his notes in th 
male volume, at once his face lightened and he uttered a 
exclamation of joy; — he had found the right young ma 
for Joshua’s girl; and after a few minutes at the suppe 
table he hurried away to the rich liquor dealer. 

Rachel’s mother, Eva, was very glad to see Rabt 
Shmarl, the wonder man, without whom, as she thoughi 
the world could not exist. 

“Rabbi Joshua,” said Rabbi Shmarl, joyously, “I hav 
found a young man for your daughter, a real toy; he i 
now about seventeen years old, has a sharp head on hir 
and is a diligent student, and in addition to it, is the son o 
a very pious melammed (teacher of Judaism).” 

“Rabbi Shmarl,” said Rabbi Yirmiah, “take off you 
fur coat and have a glass of tea.” 

“Of course,” replied the learned match maker, “yo 
know very well what our wise men say: 

“ ‘Whatever your host tells you to do, — do 3"e.’ D< 
you know the rhyme to it?” 

Rabbi Shmarl, seeing Joshua perplexed for an answei 
he himself repeated the doctrine of the wise men of Israe 
together with the rhyme added by witty Jews: 

“Whatever your hosts tells to do, — do ye, except, — g( 
ye (out of the house).” 

Both laughed heartily, and Rabbi Shmarl began U 
do obedience to his host. 

While taking off his fu-r coat he remarked: 

“Do you see. Rabbi Yirmiah, this coat? It is quit* 
old, — shabby, but it is very dear to me. It saw bette 
times, and reminds me of the time when I myself was ; 
bridegroom. My father-in-law gave it to me as a presen 
when I was visiting him before I was married to hi: 
daughter. I tell you Rabbi Joshua, it pays to have a goo< 


THE MATCH MAKER— SCENE I 


1 


son-in-law. My father-in-law, his memory be blessed, 
made no mistake in taking me for his daughter. Though 
I was a poor boy and am a still poorer man, I profit him 
now, after he is gone to the eternal world, more than his 
own two sons do. What are they and what do they profit 
him? The one is a tailor and the other a shoemaker. They 
are scarcely able to read a page of the holy Thalmud. My 
dead father-in-law can be thankful to the Lord that his 
sons, on whose education he spent a treasury of money, 
are able to make prayers in public on the annual memorial 
day of his death. But I am sure he rejoices in the grave 
over me. I act on that day as a “son of the doctrine.’^ [ 
fast the whole day, chant three times the prescribed 
prayers before the ark of the covenant, and study for his 
soul’s sake the whole day long the holy Thalmud. 

“Now, do you not think. Rabbi Joshua, that it is a great 
advantage to have a good and learned son-in-law?” 

“Of course, it is an advantage, of course,” replied J., 
and I am determined to take for my Rachel the best hus- 
band I can get.” 

Rabbi Schmarl then carefully lifted his cap a little and 
shook it, and out of it fell a thin under-cap upon his head; 
and after he assured himself by touching his head with 
the unoccupied hand that it was covered, he took off the 
upper-cap and gave it to Joshua. 

The fur coat looked shabby enough, but the under cap 
looked worse yet. You could not tell because of the grease 
that besmeared it of what kind of cloth it was made. , 

He then took the corner locks from behind the ears, 
and correcting the long, stiff hair, said: 

“Rabbi Joshua, do you see my cap? It is not new, 
neither very clean, and stil I am wearing it; all wonder 
why; even my wife scolds me for doing it; but they all 
do not know anything about it. I believe I shall entrust 


1-2 


THE MATCH MAKER— SCENE I 


you with the secret. You are a good friend of mine,— 
sure you are. This cap is a relic of Rabbi Mordecai, th( 
giant in the knowledge of our holy doctrine. I was hi 
pupil, you must understand. His widow fortunately gav 
it to me shortly after he died. You see. you do not dea 
with a common man, if you deal with me. You cai 
depend on all I say concerning our important subject o 
tonight.” 

“Of course, Rabbi Schmarl,” said Rabbi Joshua, “ 
know I can trust you. I have known you for a long time 
and knew your father-in-law. I know you had the bes 
rabbis. I wish my son might become as learned a man a 
you; I would wish him only to have a little more maze 
(luck) than you have.” 

After the three most interested in the match, namel> 
Joshua, Rabbi Shmarl, and Eva, sat down, the mate! 
'maker continued to inspire them with confidence in hin 
and his proposal by talking of holy subjects and hoi; 
men, whom he personally knew. He finished the pre 
liminaries by showing that all really great rabbis cam 
from poor families, wherefore, he concluded, Rabbi Joshu 
might look rather for a poor but learned young man thai 
for a rich one as a husband for his daughter. 

Meanwhile the samovar (self-boiler, tea machine) wa 
ready and placed upon the table. 

Rabbi Shmarl drank tea and talked; he drank a gooi 
many glasses of tea, and ate a good many pieces of suga 
with it, even too many for the tea he drank, but in fac 
he was unconscious of his doings, so absorbed was h 
in the subject under discussion. 

Though he could not tell very much about the younj 
man himself, since he had not seen him from the eight! 
day of his birth, still he could tell about the young man’ 
family. 


THE MATCH MAKER— SCEX-E I 


13 


“He had a grandfather,” extolled Rabbi Shmarl, “who 
was a sharp-headed rabbi, and his great-grand-father was 
not only a great rabbi, but knew even the hidden doc- 
trines (mystery), so that he could perform miracles; and 
his grand aunt Esther used to occupy her time by spinning 
thread for the fringe garments bidden by Moses, visiting 
the sick, and collecting money for the support of the poor 
students of the sacred literature.” 

Joshua also drank tea, but slowly: he was eagerly 
listening to what Rabbi Shmarl had to say about the peo- 
ple out of whose loins Rachel's Messiah should come. 

Eva, Rachel’s mother, who was accustomed to eat last 
and drink after everybody had drunk and the tea had be- 
come cold, — who actually lived for her husband and chil- 
dren, did not drink. 

She seemed to have been satisfied with the glorious ex- 
pectation that was awaiting her daughter, soon to be united 
in marriage with such a dear young man and an offspring 
of such dear people. 

She had been all this time so attentive to what Rabbi 
Shmarl was telling that after he finished she looked as if 
she were awakened out of a deep trance. At last she broke 
her silence by excusing herself for asking a foolish ques- 
tion. 

“I thought. Rabbi Shmarl,” said Eva, “you would tell 
us without my asking you something I wanted to know, 
but you did not; I dare, therefore, ask you whether the 
young man you propose is good looking. 

Joshua was ashamed like a boy who was spanked 
of his wife’s inquiry: and Rabbi Shmarl seemed first to be 
perplexed for an answer, as he did not know himself how 
the young man looked, but finally ventured to say: “Yes, 
yes, Eva; he looks as a ben thorah (son of the doctrine).” 

Joshua then exploded: “Have you ever heard such a 
foolish question! What is the difference, good looking 


14 


THE MATCH MAKER— SCENE I 


or not, if he only is a good student, pious, and a righteou 
man’s son. You women have long hair, but short minds. 

'‘Not so, Joshua, my life,” replied Eva: “why do th 
men want beautiful wives? why should it be different wit 
the women?” 

“I will tell you,” answered Joshua; “the wives mus 
be beautiful, in order that the husbands might be prevente 
from thinking about other women; but why should w 
care about a man, whether he is beautiful or not — a ma 
whose only business ought to be to care and work fo 
heaven? Reading the Bible you notice that it points on 
our arch mothers as Sarah, Rebeka, and Rachel for thei 
beauty, but it does not tell whether our arch fathers wer 
beautiful.” 

“This is true,” said Eva, “and we all know the truth o 
the proverb, ‘a boy needs be only a little better lookin; 
than a devil;’ still I cannot see anything wrong in my ask 
ing -v^hether the young man were good looking; if we ca 
gain both, this world and heaven, wh}^ not endeavor t 
have them?” 

“All right!” exclaimed Joshua, the son of Jeremiah, - 
“if you wish to have a beautiful son-in-law, I will sa; 
nothing against it; but the first thing I care for is knowl 
edge. Rabbi Shmarl, the first question I, as a Jew, as! 
is this, has the young man a thorough knowledge of ou 
holy thorah (doctrine), so that he would be able to becom 
some da}^ a blessing and honor to himself and us?” 

And turning to Eva he continued: “Eva, my wife, 
would tell you one thing, you may think or wish whateve 
you like, but do not trouble the girl with such nonsense.' 

While the three were talking the girl whose fate the; 
were making was in an adjoining room. When she hear< 
a stranger’s voice she quietly, in order not to be noticed 
opened just a little the door and peeped into the room; aiK 
lo, who was there! Rabbi Shmarl, the match maker. 


THE MATCH MAKER— SCENE I 


15 


Rachel understood well enough what business he came 
for, and, young and innocent as she was, nearly lost con- 
trol over her feelings. Joy and fear rapidly changed in 
her heart until finally fear went and joy remained, that 
joy which every Jewish girl feels when she observes indi- 
cations that she is soon to be a kallah (a crowned-one, 
bride). 

But now Rachel became desirous to know whom 
Rabbi Shmarl was proposing as her future bridegroom. 
She could not guess; for her acquaintance with the other 
sex was very limited. She knew well enough she would 
have to marry a student, but who will it be, what is his 
name, how does he look? 

Rachel then tried to gain some intelligence of the 
conversation between Rabbi Shmarl and her parents, but 
did not succeed. She caught disconnected words, as beau- 
tiful, long hair, but could not make out who the proposed 
young man was. 

The small assembly around the tea table was so ab- 
sorbed in the matrimonial subject that none of them no- 
ticed the passing of the time. But when the tea machine 
got cold and refused its service, and the smell of the tallow 
indicated there were some large candles consumed, and 
the clock struck a goodly number — none knew how many, 
all suddenl}^ turned their eyes to the old but true time 
keeper, and lo, it was midnight! 

‘Ts it possible,” exclaimed Joshua, ‘'that it is so late!” 

“Yes, yes,” said Rabbi Shmarl, “you know what our 
wise men say: ‘Pairing is just as difficult a task as the 
division of the Red Sea (before the children of Israel).’” 

Rabbi Shmarl rose to go, but unwillingly; he felt tired 
and chilly, and altogether was not ready to leave the warm 
room and walk out into the wintery cold. 

The sympathetic Joshua knew how Rabbi Shmarl felt, 
and said: “Sit down for a few minutes longer and have 


16 


THE MATCH MAKER— SCENE I 


some more warm tea before you undertake to wal 
through the deep snow.” 

“Of course,” replied Rabbi Shmarl, “I will have t 
obey; for our wise men say: Vhatever our host tells yo 
to do, — do ye, except, — go ye;’” and sat down. 

The samovar jvas heated again and put upon the tabl 
new candles were lighted, and everybody drank tea. Eve 
Eva took time, and permitted herself the comfort of r( 
freshing herself with a glass. 

While drinking their conversation became more an 
mated than before, and both, father and mother delighte 
in talking over again the possibilities the propose 
match might afford them. 

Until now Rabbi Shmarl had not told where the youn 
man was living, and who his parents were; for he wa 
afraid Joshua might be tempted to send there one c 
his relatives, who used to do some matching, in orde 
that he should have a share in the pay; but now he gav 
way to his feelings. Seeing the kindness of Rabbi Joshu 
his heart opened and he told all he knew about th 
people referred to in the previous conversation. 

Joshua was surprised to hear that the young ma 
was only fifteen miles away, and that his father was th 
righteous Rabbi Isaac, whom, knowing he was poor, h 
was accutomed to send presents before the arrival of Ion 
holidays. 

When the clock struck two Rabbi Shmarl suddenl 
rose, saying to Joshua and his wife that he was now t 
leave. He set aright his relic cap, in order to be able t 
put over it the upper cap, and after he had put on his larg 
fur coat said, “Good night.” 

Rabbi Shmarl departed accompanied by Joshua to th 
front door. Here the latter urged the former soon t 
look after the matter, if possible next day. But the mate 


THE MATCH MAKER— SCENE I 


17 


maker complained that he had not done any business for 
a long time, and thus was not able to pay expenses. 

Rabbi Joshua then bade him come back to the rooms, 
went to his .desk, pulled out one of the drawers, took out 
one ten rouble bill, and giving it to Rabbi Shmarl, said: 

“I hope you will go tomorrow to S. and, if possible, 
finish the negotiation; — do not delay.” 

Rabbi Shmarl promised to do so, and went home feel- 
ing richer than when he left it. 

When he reached his rooms he found his children 
asleep, but his wdfe lay in bed awake praying and wishing, 
as she told him afterwards, that the Lord would provide 
for their children; for there was no bread in the house, 
not to speak of other provisions. 

We can imagine how happy she must have been when 
her husband told her that he had ten roubles in his 
pocket, and hope in his heart for more. 

All felt happy that night; — but who was tTie happiest? 
— Eva, Rachel's anxious mother. 


18 


THE MATCH MAKER— SCENE II 


CHAPTER III 
The Match Maker — Scene II 

Next day early in the morning Rabbi Shmarl mad 
arrangements to go to S — . 

While he was talking to the carriage man on th 
market place many passers-by, especially the curiou 
Jewesses, stopped, desirous to overhear where the mate] 
maker was going. 

The people at S. seemed to take a yet greater interes 
in the match maker’s doings. In nearly every home h 
passed, if it had grown up sons or daughters, were re 
marks made by parents or children. 

A girl with a merry disposition would turn from th 
window, where she was watching Rabbi Shmarl, and hal 
in jest and half in earnest sing: 

‘T weep sitting on a stone, 

All girls marry, 

But I stay alone.” 

« 

Then the mother would comfort her daughter: 

“I do not worry at all, my daughter; there are ik 
J ewish nunneries.” 

In another house the mother would remark first: 

“I cannot understand why Rabbi Shmarl never come 
to our house.” 

“I do not worry, mamma dear,” the daughter wouh 
say. ^^Father read to me the other day out of the Thalmu* 
that thirty days before a child is created it is announce* 
in heaven who will be the future man’s or woman’s mate 
thus, I think, nobody can take away from me whom th 
Lord has destined for me.” 

The grain dealer, David Yossel’s, entered his house 
and addressing his wife and son said: 


THE MATCH MAKER— SCENE 11 


19 


‘‘It , seems that nothing is to come out of our expecta- 
tions; Rabbi Shmarl passed by me just now and did not 
mention our matter at all.” 

“Maybe,” replied the mother jealously, “our son is not 
as good a scholar as that party might wish. But what 
do they expect for a dowry of only five hundred roubles? 
Do they expect to get for such a small sum a Messiah?” 

Son: 

“There is time enough for me to marry; I would like 
to sit single for a few years more, in order to study the 
holy law unhindered, say — for two or three years.” 

Father: 

“You could study as well after marriage as other 
people's sons do.” 

Son: 

‘‘You know well enough what one of our wise men 
said: 

“‘Is it possible for a man to study while carrying 
on his head a millstone?'” 

Father: 

“Son, we are only flesh and blood|. One of our more 
practical wise men has well said: 

“How is it possible for a man to study the hoh' 
doctrines while he is sitting in sin?” 

Son : 

“Father, it does not pay us to repeat that controversy 
between the wise men; let us rather turn to its decision: 

“‘If ^ man is able to say: I love the study of the holy 
doctrine just as Ben-Azay did, he may remain single.’ ” 

Father: 

“Yes, — yes, — but who can claim it?” 

Thus Rabbi Shmarl, through his appearance, turned 
the attention of the inhabitants of S. to the subject of 
marriage. But all hopes and talks ceased when the match 
maker stopped at Rabbi Isaac, the teacher’s house. Every- 


20 


THE MATCH MAKER— SCENE II 


' thing was then clear to everybody. For all knew ths 
Rabbi Isaac had a marriageable son, who was famous fc 
his learning; and it was well understood that he was nc 
destined for any girf of the poor village of S. — 

The house Rabbi Shmarl entered consisted of tw 
apartments, of one large room, which served as schoc 
room, parlor, and bed chamber; and of a fire place shec 
which served as kitchen and entrance hall. 

In the lodging apartment, near one of the two wir 
dows it had, stood a large oblong table surrounded b 
rough wooden benches, on which sat boys of nearly a 
ages from five to thirteen, fourteen years. 

At one end of the table the teacher used to sit an 
teach his pupils the whole day long and a part of th 
night. 

In one corner of the room stood a bed for th 
teacher’s wife; for the teacher himself and his three chi! 
dren temporary bedsteads were constructed every nigi 
of chairs, benches and boards. 

At the time when Rabbi Shmarl entered the inne 
room the pupils were busy- with their studies. 

The one, a boy nine years old, tried to commit t 
memory the different bendictions a Jew has to spea 
before partaking of the different kinds of food. 

Another pupil of about the same age was reading th 
laws on "‘Amen.” “Amen must be responded,” read h 
aloud, “just when the chanter finished his prayer, neithe 
before nor after; and it must be said with a full mout 
and a loud voice.” 

While reading these laws the boy became mischievoui 
and cried indeed “with a full mouth and a loud voice: 
“Amen ! — Amen ! — Amen !” 

One of the pupils, a boy of eight years, read the son 
of Moses at the Red Sea in a very high soprano, an 


THE MATCH ]MAKER— SCENE II 


21 


translated the original Hebrew into the Jewish in the 
same tone. 

The oldest boy in school was leaning or rather lying 
over a large tome of the Thalmud; he was meditating on 
some difficult problem, and gave utterance to his thoughts 
by chanting. 

The smallest boy, about five years old, could not 
study without the help of the teacher, and thus had 
nothing particular to do. He stood by the teacher's wife, 
who was working hard at h^r dough for a whole week's 
bread, and told her of his mamma and the baby. He 
added to all the noise already made by the other pupils 
by imitating the baby in her cyring spells, and the mother 
in her soothing the crying infant. 

There was such a noise in the school that nobody 
heard Rabbi Shmarl enter. The mischievous boy, who 
took such a great delight in crying “Amen," had no need 
of looking in the book while repeating it — he could cry it 
without a book; — and thus while “his mouth was full and 
his voice loud" with the “Amen" his bright eyes were 
traveling from one corner of the room to the other. He 
was the first who saw Rabbi Shmarl coming in. When 
he saw a stranger he stopped crying, which caused the 
others to look up, — and the whole mill stopped suddenly. 

The rabbi, who was just then deeply interested in in- 
structing the sharpest boy at his school in Thalmud, was 
aroused by the sudden change from noise to quietness, 
and turned toward the entrance, and the rabbi's wife, who 
was bending over her deep trough with her back toward 
the door, was also caused to turn. 

She first bade Rabbi Shmarl welcome, saying to hini 
in Hebrew: 

“Blessed is he that cometh (in the name of the Lord)." 


22 


THE MATCH MAKER— SCENE II 


Then the teacher rose, and clasping his hand in th 
guest’s said: 

“Peace be with you, Rabbi Shmarl! — I did not hea 
you enter; the boys make so much noise; may they b 
well and strong!” 

“Others,” complained Hannah, Rabbi Isaac’s wif< 
“like to hear the boys chant the holy law; but if they ha 
to hear it the whole God-given day long, they would nc 
like it as well; — I have a continual headache of it.” 

“I must tell you the truth,” said Rabbi Shmarl, “I lik 
to hear them myself; you know what King David said: 

“‘Out of the mouth of babes and sucklings hast Tho 
ordained strength.’ — Rabbi Isaac, I have come to you upo 
some business, and would like your wife to hear it also. 

The teacher understood the hint and sent his pupil 
away for a part of the day. 

While they were making ready to go the teacher' 
wife finished her work at the dough, and sat down t 
listen to Rabbi Shmarl. 

Rabbi Shmarl then took off his fur coat and hanged 
upon a nail, took off his upper cap and remained stanc 
ing with his thin relic cap, and after he had brought t 
order his stiff forelocks sat down. 

He felt at that time as if he were Abraham’s servai 
whom his master sent to seek a wife for Isaac. He fe 
himself so much in that position that he even began h 
conversation after the manner of Eliezer talking to R( 
bekah’s parents. 

Rabbi Shmarl told them how the Lord was blessin 
Joshua Yirmiah’s, and that he decided to take a “good 
son-in-law, and how they, Rabbi Shmarl and Joshua, m( 
in the synagogue and talked about Rachel’s future, an 
how the Lord showed him, Rabbi Shmarl, clearly thi 
Phinehas, Rabbi Isaac’s son. whom he had brought int 
the covenant of Abraham about seventeen years ag< 


THE MATCH MAKER— SCENE II 


23 


was the man destined for Rachel, Sheah Yirmiah’s daugh- 
ter. 

Both parents, Rabbi Isaac and Hannah, were proud 
of their son, and always had hoped he might become 
the son-in-law of a wealthy man, but they never had 
thought of such a fortune. Joshua was rich, yes, very 
rich, and Rabbi Isaac very poor. Father and mother of 
the young man felt like shouting praises to God for His 
goodness to them. They knew well, if they would be 
related to Joshua Yirmiah’s they would not want. 

“How much dowry will he give?’’ asked the father. 

“Is she beautiful?” asked the mother. 

“How many years does Joshua expect to keep the young 
couple in his house?” asked Rabbi Isaac. 

“Has she costly apparel? — is she learned? — can she 
write? — can she read the Hebrew prayers?” asked Hannah. 

“You know,” replied the match maker, “Joshua is rich, 
and has only three children, of whom Rachel is the old- 
est; you can be sure your son will be his, if he marry 
her; and as long as your son will occupy himself with 
the study of the holy doctrine, he and his wife will have 
a home with her parents. As to Rachel’s beauty, I can- 
not tell you anything of mine own observation, as I do 
not look at strange women of mature age for the pur- 
pose of knowing whether they were beautiful; but my 
wife tells me there is scarcely a girl in town as beautiful 
as she. Our arch-mother Rachel could not have been 
more beautiful.” 

Meanwhile the teacher’s son returned home from the 
synagogue, where he had been nearly the whole fore- 
noon studying the Thalmud. 

After a slight breakfast he had gone to the synagogue 
and had engaged in the nerve straining study of the laws 
concerning “The bill of divorcement brought from beyond 
the sea.” 


24 


THE MATCH MAKER— SCENE II 


Besides, as he was regarded to be a sharp headec 
Thalmudist the less learned students used to consult hin 
in their studies; and it happened on that morning thai 
he had to solve some complicated problems not belonging 
to the subject with which he was occupied. 

Phinehas looked tired and abstracted when he enterec 
the room, and only awoke when he became conscious o 
the unusual situation at home. He felt quite surprisec 
not to hear the noise of the babes and the sucklings, anc 
to find them all gone. 

When he saw the stranger, who looked and acted a; 
a “ben thorah’^ (son of the doctrine, learned man), h( 
stretched forward his hand, and putting it into th< 
stranger's said: “Peace be with you!” 

“With you be peace!” answered Rabbi Shmarl. 

“Do you know this Jew, son?” asked Rabbi Isaac smil 
ingly. 

“I do not,” answered Phinehas hesitatingly after i 
glance at the stranger. 

“This is Rabbi Shmarl, of whom I told you man} 
times. — He is the good Jew who brought you into th( 
covenant of our father Abraham.” 

Rabbi Shmarl then addressing the young man began 

“My boherl (elect one, youth), I heard you were a dili 
gent student; — what are you studying now?” 

“I have been studying for the last two years ‘Th( 
Order of Women,' and am just now in ‘The Tract o; 
Divorcement.' ” 

“Now, my son,” continued Rabbi Shmarl, “as yoi 
seem to be a scholar, I would ask you something: 

“You probably know that very pious Jews try to ful 
fill all Mosaic laws, even those of divorcement. I re 
member Rabbi Salmele (pet name for Solomon), hi: 
memory be blessed, gave his wife a divorce, and marriec 
her again, in order not to leave any sacred law unful 


Till*: MATCH :\IAK1*:R— SCENE II 


25 


filled. Now, supposing you wished to fulfill that law, and 
still you were unwilling to leave the wife of your youth, — 
what kind of a bill would you give her? An ordinary 
bill of divorcement would not be here in place, because, 
after receiving it from you, she might leave you alto- 
gether and marry somebody else. How then would you 
write the letter of divorcement, in order to secure her 
for yourself?” 

“I would give her a ‘conditional bill,’ ” answered the 
young scholar, and illustrating what he said continued; 

“I would write an ordinary bill, but would remark 
on it that it should receive its value as a divorce just at 
such or such a time on such or such a date; and I would 
invite witnesses to be with me at that time; and just 
after the bill had obtained its value as a divorce I would 
marry her again.” 

“But what would you do,” objected the learned match 
maker, “if your wife said, after the bill had become due, 
she would not be married to you again?” 

The elastic mind of the student ceased to act, as it 
seemed, for only one minute; then it burst forth like a 
rich water spring from an unknown depth. His eyes 
sparkled from the light of his bright intellect, and he be- 
gan to move his hands through the air in all directions. 
For a while he was utterly unable to find words for ex- 
pressing himself — so great was his joy over his discov- 
ery — ; but after he had paused for a moment, and then 
stammered some unintelligible words, said: 

“1 would remark on the parchment, on which the bill 
was written, that it should receive its value just a few 
minutes before I marry her again.” 

“You see. Rabbi Shmarl,” added Phinehas with a joy, 
as if he had invented perpetual motion, “in this way she 
could not marry any other man, because the bill can “be 


26 


THE MATCH MAKER— SCENE II 


called a bill of divorcement only after she is remarri* 
to me.” 

Rabbi Shmarl was pleased with the sharpness of t 
young man, and said: 

“My young friend, I do not think you could call su 
kind of writing a bill of divorcement; for your rema 
that it should become a divorcement before you marry h 
again seems to contain a contradiction. Look here, youi 
man,” he continued ,“if the bill should receive its val 
only before you marry her again, in this case, you wor 
have to marry her, in order that the bill should have t 
power to divorce; — but after you are married to her y 
cannot call it a bill of divorcement. Thus if you wot 
think about it a little longer than you have done, y 
would soon find out that a conditional bill of divorcemei 
as you have described it, can never receive its value as 
legal instrument of divorcement. Still it does not matt 
I wanted only to know, if diligent study would make 
you a great rabbi; — and I am satisfied.” Patting t 
young man on cheek and chin Rabbi Shmarl addt 
“You are a good and worthy boher (elect one, youth), a 
deserve a beautiful bride.” 

The innocent Phinehas blushed, and not knowi 
what to say turned to his mother asking her to give h 
something to eat as he must hurry back to the synagogi 

“My son,” continued Rabbi Shmarl, to examine t 
student, “are you through in your studies with the la^ 
of marriage?” 

After Phinehas had told him that he had studied the 
laws when only eleven years old, Rabbi Shmarl continue 

“Can you tell me how, or, by what means a man c 
lawfully tie a wife to himself?” 

This was too simple a question for meriting the cc 
sideration of a true scholar, and Phinehas felt hurt. 

“Rabbi Shmarl,” said he, “it seems you please to.-j( 


THE MATCH MAKER-SCENE II 


27 


at my cost; — even my little brother, eight years old, could 
answer this/’ 

‘^Answer him, answer him, my son,” intervened Rabbi 
Isaac. ‘‘You must know, my son, Rabbi Shmarl is our 
friend; I am sure he did not ask it without some purpose.” 

For some minutes the pride of the young student re- 
sented, but when he became conscious that it 
was his father who bade him answer, he replied at once 
partly in the language of the Thalmud, and partly in the 
modern Jewish: 

“A woman is consecrated to a man by three things: 
By money, or a thing worth money, — by a bill of agree- 
ment, which the bridegroom hands to the bride on the 
marriage day, — and by living together.” 

“Well,” asked Rabbi Shmarl, “what could you do, — 
how could you, being poor, not having money, neither 
something worth money, consecrate a girl as your wife?” 

Phinehas understood now at what the match maker 
was aiming. His face brightened and his eyes sparkled 
and he at once became witty. 

“My father-in-law,” replied the poor, but very intelli- 
gent young man, “must be a rich man, and willing to give 
me some money before I marry.” 

“All right!” exclaimed Rabbi Shmarl, “you shall soon 
have a rich father-in-law.” 

“Phinehas, my life,” called his mother, “go and wash 
your hands; I will give you something to eat; you must 
feel weak.” Taking a half loaf of wheat bread she turned 
to Rabbi Shmarl with the remark: 

“You see. Rabbi Shmarl, we all eat rye bread the 
whole week, except on the holy Sabbath, for which, of 
course, wheat bread must be provided; but I bake each 
week an extra loaf of wheat bread for our delicate son. 
His diligent study makes him so thin; he has no flesh 
upon him; — what you see here are only bones and skin. 


28 


THE MATCH MAKER— SCENE II 


I am very often compelled to think that he is more ang 
than man. Besides, I cannot imagine he could at a 
swallow the coarse rye bread, since he has such a narro 
throat.'’ 

She then took a coarse but clean table cloth ar 
spread it over one end of the school table, and setting tl 
eatables upon it continued to talk to Rabbi Shmarl: 

‘‘You may believe me it is quite beyond our means 1 
bake each week an extra loaf 'of wheat bread, but I hoj 
the Lord will repay us for it. Mine uncle, who is 
very learned man, once told me that the use of r} 
bread hurts one’s memory, but that of wheat bread ii 
creases its strength. I thus think I do a God pleasir 
work by feeding my darling boy with bread of fine whe: 
flour; he will be the better able to remember our ho] 
doctrines.” 

“And the rich father-in-law will pay for the whe, 
bread,” remarked the clever match maker. 

After Phinehas had washed his hands, he took 
towel, and wiping them said with a full mouth and 
loud voice: 

“Blessed art Thou. Jehovah our God, King of the un 
verse, that Thou hast consecrated us wdth Thy comman< 
ments, and hast bidden us to wash the hands.” 

All in the room responded aloud, “Amen!” exce] 
Phinehas’ mother, who said it in a low tone. 

Hannah knew the law very well that it is forbidden f( 
a woman, especially a married one, to let men hear h< 
voice Ly the ^vay of singing. Though Hannah had know 
this law since she could remember anything, she used i 
forget its observance very often. 

While praying in the synagogue she would very oft< 
from out the woman apartment let the men know^ th; 
her heart w^as so full that her mouth was running ove 
which occurrence would cause great disturbance in tl 


THE MATCH MAKER— SCENE II 


29 


man apartment, where the pious, scared by hearing a wo- 
man's voice in the holy synagogue, would knock on their 
wooden stands with their prayer books, in order to ad- 
monish the light minded wman to keep silent. 

Today Hannah was very careful about the laws of 
the elders. 

The exemplary conduct of her son inspired her with 
holy zeal for all that the wise men in Israel teach. 

Phinehas then thoughtfully went to the table, sat 
down, took the knife, thought for a minute, and placed 
it back upon the table. He sat there motionless; he was 
embarrassed not knowing what to do. First, he did not 
dare cut the bread with that knife for fear it might have 
been used for cutting meat, for which reason the bread 
cut with it could not be eaten with butter. Second, he 
could not ask the mother what kind of a knife it w^as, 
because the wise men forbid a Jew to talk after he had 
washed his hands and recited the prescribed ritual, but 
had not broken bread yet. 

Finally, he broke a piece of the bread with his hands, 
and holding it up spoke “with a full mouth and a loud 
voice 

“Blessed art Thou, Jehovah, our God, King of the uni- 
verse, that TIiou bringest forth bread from the ground.'’ 

All in the room responded; “Amen!” 

After he had eaten slowly and thoughtfully the first 
piece of his wheat bread, he asked the mother, whether 
the knife on the table was the right one. 

“Yes, my son/’ answered the pleased mother, and 
turning to Rabbi Shmarl said: 

“You can see how much our son’s mind is occupied 
with holy learning; he does not even know the knife he 
uses nearly every day. May I live to see children and 
children’s children of him.” 


30 


THE MATCH MAKER— SCENE II 


While Phinehas was eating the men were talking 
the occurrences of the day; and the mother was lookii 
at her son, partly to watch him that he might eat enoug 
and partly because of the pleasure she always had to lo 
at his face. Hannah thought her son’s face was shini: 
as bright as the sun, the cause of which being, as she us 
to explain it to herself, his great knowledge of the he 
law. which is “a lamp to the feet and a light on the patl 

After he finished eating he took the knife and hid 
under the table cloth. For the wise men teach that t 
Jewish table represents the ancient altar; and since it w 
forbidden to use any iron tools at the building of an alt; 
the pious of today hide their knives and forks, if made 
iron, before they give thanks. 

Phinehas then prayed — this time quite lengthy, — a 
those in the room frequently responded ‘‘Amen.” 

After prayers he hurriedly rose, and on his way 
the door said: 

“Be well, Rab.bi Shmarl!” “Be well, my son!” a 
swered the match maker; and the student went back 
the books he liked so well. 

He had scarcely left the house when Rabbi Shmj 
began: 

The Lord has blessed you, Rabbi Isaac, with a go 
son. I am thankful to Him that He reckoned i 
worthy of bringing such a precious soul into the co^ 
nant of our father Abraham.” 

“I pray only,” said Rabbi Isaac, “that the Lord m 
make a great and learned man of him.” 

“I am sure,” exclaimed Hannah, “he will be a gr( 
tsadik (righteous); for I come from a good family; soi 
of my relatives are giants in the knowledge of the he 
doctrine. 

“The wise men say that children take after t 
mother’s brothers. 


THE MATCH MAKER— SCENE II 


31 


‘'Now, Rabbi Shmarl,” began Rabbi Isaac tapping 
with hand on his forehead, as if he wanted to recall to 
his mind something he thought necessary to say, “be- 
fore we dare take any steps in the direction you advise 
us, we must know how much dowery in cash does 
Joshua expect to give the young people. You see. Rabbi 
Shmarl, you cannot tell nowadays how much a man pos- 
sesses, or, whether he has anything at all. I would like, 
therefore, to ascertain the sum Joshua is willing to de- 
posit with an honest person soon after the engagement, 
which sum should be given to my son on his wedding day, 
before the marriage ceremonies begin.’’ 

Rabbi Shmarl knowing the teacher so poor never 
thought he would be so exact in money matters, and thus 
did not think of asking Joshua about it, and consequently 
could not give Rabbi Isaac a satisfactory answer. 

When the match maker cohfessed his ignorance both 
parties agreed they would settle the question by corres- 
pondence. 

There was no need of much writing to bring the 
negotiation to a close. All went smoothly. 

Joshua Yirmiah’s promised to give his future son-in- 
law five thousand roubles, which sum he was willing to 
deposit with the rabbi of S., a personal friend of Rabbi 
Isaac; and Rabbi Isaac was more than satisfied with the 
sum as well as with the arrangement. 

The engagement was to be celebrated two weeks 
later, on the third day of the Dedication fea^^^-. 


32 


THE ENGAGEMENT 


CHAPTER IV 
The Engagement 

When the appointed time for the engagement celebi 
tion drew nigh Joshua sent Rabbi Isaac one hundr 
roubles to enable him to bear the needed expenses, — 
hire teams, and to buy for Phinehas and the other mei 
bers of the teacher’s family clothes suitable for the c 
casion. 

On the first day of the Dedication feast, — two da 
before the appointed time, Rabbi Joshua exchanged lett( 
with Rabbi Isaac as to the exact time they should m€ 
at the inn which stood half way between T. and S. 

The third day of the Dedication feast (about Chri: 
mas time) in the year 1877 was very cold; travelers s? 
frequently frozen birds lying on the surface of the de 
snow; but it seemed not to be too cold for those who w: 
invited to Rachel’s engagement. On the afternoon of tl 
same day there were a dozen teams standing in frc 
of Joshua’s house; and while men and women with hea 
fur coats were filling the large sleighs lookers-on wt 
filling the street. The neighbors stood shivering with cc 
on the steps in the front of their houses ^vaiting for t 
departure of Rabbi Joshua and his guests. 

When the manager gave the signal to start, and t 
horses began to move and their bells to sound, all w 
knew the rich Jew, young and old ,man and woman, nei^i 
bor and he who lived at the other end of the villa? 
hallooed: “With mazel!— With mazel! (“With luck!— W 
luck!”) 

In Eva’s sleigh sat the soon to be bride and the ne; 
est relatives. Rachel was richly dressed and looked be* 
tiful. While driving Eva was unceasingly praying to t 


THE ENGAGEMENT 


33 


Almighty that he would prevent any evil eye from bring- 
ing misfortune upon her enviable darling. 

Some jovial Jews were invited to go with them, 
though not particularly related nor acquainted, only for 
the sake of their merry dispositions. They, not inclined 
to sit among the grave men and listen to their grave con- 
versation, chose to sit with the drivers. 

After a two hours’ drive, which for the engagement 
guests passed very swiftly, they reached the place D., 
about' one mile distant from the inn appointed for the 
celebration of. the engagement. Rabbi Joshua bade the 
procession to stop and listen, whether ringing of horse 
bells from the other side of the inn was heard. The sleighs 
stopped; the merry makers for the first time on this 
journey bridled their tongues; deep silence reigned for a 
few minutes, but no bell ringing was heard. 

They moved on again, driving slowly; and after they 
had driven about a half mile farther they stopped and 
listened, but no bells were heard yet. 

After they had moved on again for some minutes they 
stopped and listened, to hear whether teams were com- 
ing from the S. side. As there was no indication of this 
kind he asked the party to wait patiently until there were 
signs that the S. party was drawing nearer. “For,” said 
Joshua, “it would be a good omen, an omen of equal favor 
with God, if both parties would meet on the road in front 
of the inn, and enter it together.” 

They had not waited longer than ten minutes when 
they heard the bells coming from the direction of S. 
They then began to drive slowly, but as the bells gradu- 
ally rang clearer through the quiet air they drove faster, 
until both parties met at the front of the inn. 

There was a cheering and hallooing on both sides. 
The S. party also had a rabbi; and the merry makers of 
both parties sang whh enthusiasm: 


34 


THE ENGAGEMENT 


“The rabbi shall live! — The rabbi shall live! — T. 
rabbi! — The rabbi! — The rabbi!” 

Eva dared look at her future son-in-law only fron 
distance. 

“He is not beautiful,” said she to her sister, “but i 
of grace; you can see the holy law shining through 
face.” 

While strangers and friends were shaking hands, tl 
spoke “peace” to each other. 

“Peace be with you Rabbi Joshua! — Peace be w 
you Rabbi Shmarl! — Peace be with you Rabbi Jew!” 
case the stranger’s name was not known. 

The examiner hastily took Phinehas to an up] 
room and led him into a disputation on some probl 
of the holy law. They had been conversing with e? 
other scarcely a quarter of an hour when the cxamini 
rabbi rose, and patting the young man on cheek j 
chin said: “I hope you will be a teacher in Israel.” 

The match maker watched at the foot of the sta 
their coming down, and was the first one who was 
formed by the rabbi himself that the examination \ 
satisfactory, and for pure joy sang: 

“The rabbi shall live! — The rabbi shall live! — 1 
rabbi! — The rabbi! — The rabbi!” 

The merry makers understood the signal and 
companied the happy match maker in his singing, s 
the others soon fell in with them. 

When it was known in the apartment of the won 
that Phinehas passed the examination by the famous Ik 
of the high grade college, all relatives and friends kis: 
Rachel and patted her, telling her how proud and haf 
she ought to be for being so highly blessed. 

The girl was indeed for a while intoxicated by th 
words, but soon felt a desire to see him whom the L( 


THE ENGAGEMENT 


35 


destined to be her companion through life; — but the time 
for such an examination had not arrived yet. 

While the guests were talking and the managers 
preparing for the feast, the chanter prepared the engage- 
ment papers. It was written in it, among other things, 
that Joshua promised to give to his future son-in-law a 
dowry of five thousand roubles in cash on the marriage 
da}^ that he also agreed to board and clothe the 
couple and their offspring as long they pleased to live 
in his family; and that the wedding was to take place on 
the preparation day of the coming Passover feast at T. at 
the cost of Joshua, son of Jeremiah. 

After the engagement writ was read and signed by 
two male witne'sses Rabbi Shmarl took a kerchief, gave 
one of the corners to Rabbi Isaac, and the three others 
to the two witnesses and Rabbi Joshua — a symbol of their 
agreeing concerning the matter at hand. The holders 
then, in order to express that they were not mere lookers 
on, but that they were willing, if need be, to act, shook 
the kerchief in concert and gave it back to its owner, 
Rabbi Shmarl. 

^‘Mazel tobh! (Good luck!) — Mazel tobhT’ cried the 
match maker. 

All knew now that the engagement was scaled and 
responded: 

“Mazel tobh! — Mazel tobh!” The bride’s mother and 
the bride were brought into the man’s apartment, where 
the bridegroom was sitting among the grave and learned. 

“Mazel tobh! my dear son,” said Eva; “may the Lord 
bless you! May 3^011 see children and children’s children 
brought up unto the knowledge of the holy law, unto 
marriage, and unto good deeds!” 

The innocent young man blushed and could not utter 
one word. 


36 


THE ENGAGEMENT 


“Say, mazel tobh, my son, say,” said Rabbi Isaac t 
his son, “this is your kallah’s mother;” — and Phinehj 
obeyed. 

“Rachel, my daughter,” said Eva, “this is your hatha 
(bridegroom); say to him, mazel tobh; say, my darling 

But Rachel hid herself behind her mother and sa: 
nothing; instea^d, large tears rolled over her blooir 
cheeks. 

This happens so often among young people that t\ 
parents on both sides took no special notice of it, ar 
thought the bashfulness will soon lose itself after tl 
young people have become more acquainted with eac 
other. 

Meanwhile the table for the engagement supper w; 
spread. The rabbis were seated at the uppermost place 
The oldest among them was asked to break bread, but 1 
conscientiously inquired if there were not present 
descendant of Aaron, a priest : and three sons of the horn 
of Aaron announced themselves. The oldest of thei 
Avashed his hands, followed by all around the table, ar 
gave thanks. After he had taken a piece of the decorate 
loaf of bread baked purposely for that feast he passed 
to the oldest rabbi, who, in turn, after tasting of it passe 
it to the next oldest rabbi, and so on. x\fter the rabb 
came the laymen. 

While sitting at the table the rabbis occupied the tim 
if not in eating, in godly conversation. They talked ( 
the holy doctrines and holy men; and those who coul 
not partake in the conversation respectfully and admiring 
ly listened, and felt elevated. 

After supper, — after the chanter with the accompan 
ment of some of his choir had chanted the benedictio 
prescribed by the wise men for after meals, the peopl 
began to be merry. They drank Avine and some brand; 
but made more noise than the small quantity of lique 


THE ENGAGEMENT 


37 


drunk would cause them to make. You could frequently 
hear some one, holding a glass with liquor in his hend, 
hallooing: 

“For your life, Rabbi Shmarl! — For your life, Rabbis 
So and So!’’ 

Then he would ask a blessing, but after tasting of the 
liquor would exclaim: 

“This brandy is too strong, only a Russian could 
drink it,” — and would pass it to somebody who could 
drink it. 

Rabbi Shmarl, w^ho was accustomed to this kind of 
holidays, stood on a chair and gave a talk. He praised 
the bridegroom for his scholarship and piety, and the bride 
for her virtue and beauty. He then invoked heavenly 
blessings on the parents of bride and bridegroom, and 
closed with a blessing for the drink he intended to take. 
Holding a glass filled with liquor in his hand he spoke 
“with a full mouth and a loud voice:” 

“Blessed art Thou, Jehovah, our God, King of the 
universe, by whose command all things came into ex- 
istence.” 

All responded, “Amen.” 

Now appeared the w^eak spot in Rabbi Shmarl’s char- 
acter as a match maker — he could not drink strong drink. 
But according to the law he must drink now after he had 
asked a blessing, in order that it should not have been 
asked in vain. Thus he touched the beverage with his lips, 
and then passed it on to the others, who in this respect 
could be better match makers than he. 

Then each of the rabbis gave short addresses on the 
laws of marriage and agreement, which only the learned 
could understand, but the ignorant admire because of its 
incomprehensibleness to them. 

At last the animated guests urged the bridegroom to 
make a speech. He having been so highly honored and 


38 


THE ENGAGEMENT 


blessed on that day felt competent for any intellectna 
task. He announced to the assembled guests that h< 
would be glad to receive questions, as many as possible 
on which he would give one answer sufficient for all o 
them. 

The dishes and the spreads were taken from the table 
and Phinehas mounted it; and all present, the rabbis in 
eluded, stood around him and asked him questions con 
cerning the holy doctrine. 

The feeble looking young man soon astonished then 
all by the vigor of his intellect. 

After a few moments of thought he gave a short dis 
course, and then showed with surprising sharpness tha 
all questions asked could be answered by the fundamenta 
principle underlying the doctrines he had established bj 
his discourse. 

The men listened to him with admiration; am 
the women came out of their apartment and listene( 
from afar, with the exception of Rachel, who had no 
spoken or left her seat the whole evening. 

The women could not understand what he said, bu 
they understood from the argumentative tone in which h( 
spoke, and the expressions of admiration in the behavio 
of the attentive male listeners, that he was brilliant 
There was not one mother who did not pray in her hear 
that her boy might be like him. 

After Phinehas had finished his task so successfully 
the whole audience sang the one hundred eleventh Psalm 

Out of pure joy over the young man’s success, anc 
animated by the singing of the Psalm, they began t( 
dance, — the men by themselves, and the women by them 
selves. 

Later in the night the men became so excited tha 
some of them jumped without ceasing the Cossack dance 
Some made learned speeches, and showed an intellectua 


THE ENGAGEMENT 


39 


sharpness which like they never could do when in a 
normal condition. 

The manager in charge, one of Joshua’s old truck 
drivers, was so deranged in his mind that he dared de- 
nounce the chanter’s ability. 

“A person,” he- said, “has only to see that the Cossack 
dancers should jump high enough, and those who asked a 
blessing on a drink should drink enough, — that the bless- 
ing should not have been asked in vain. The Jews of 
today act like Gentiles; they do not care about the holy 
doctrine. My father, his memory be blessed, who was, as 
everybody knows, a very learned man, said that it is not 
allowed for any man to ask a blessing upon some kind of 
drink, unless he is willing to drink a quarter (of a cer- 
tain ancient measure). Thus, chanter, I will overtake the 
holy office, and you be manager in my stead. Look only 
after Rabbi Shmarl. If he indeed desires to be a match 
inaker, he must learn to drink more. I never in my life 
saw a match maker drink as little as he does. No, — no, — 
it cannot go so further.” 

The chanter, who in the general excitement had lost 
his consciousness of his elevated position, was pleased 
with that novel proposition. He took the manager’s white 
apron, and after he had put it on walked gaily through 
the rooms announcing himself, “the most powerful auto- 
cratic manager.” 

The ex-manager gathered around him old and young, 
even some of the rabbis, and chanted rituals. 

The women intoxicated by the smell of the liquor and 
the noise of the men showed great animation. They 
blessed and kissed one another; old enemies were 
reconciled and new matches made,. 

It was already after midnight when Joshua had a 
talk with Rabbi Isaac, in which he told him he would 
soon send a team to S. to take the bridegroom to T., 


40 


THE ENGAGEMENT 


that the young people might become acquainted with eacl 
other: to which proposal Rabbi Isaac gave his consent 
He also proposed to the bridegroom’s father to regard th( 
engagement feast as done, to which the old teacher agreec 
also. 

The question was now, who would commit the cruelty 
of announcing the sad message of going home? 

At last Rabbi Shmarl undertook the task. He criec 
aloud: 

“Jews, go home! — Jews, go home! — 

When the truck driver heard the announcement h( 
took occasion to show that he knew something of tin 
functions of a chanter, and cried with all the strengtl 
of his powerful voice: 

“In the coming year in Jerusalem! In the comint 
year in Jerusalem!” 

All understood now that this was the finale of th( 
festival, and responded “with full mouths and loud voices:’ 

“In the coming year in Jerusalem! , In the coming 
year in Jerusalem.” 

After a half hour of making ready, — after a good dea 
of hand shaking and kissing, the inn was vacated of th( 
people and their noise, and the sleighs were filled again 
and through the dry cold air was heard the eternal chant 

“The rabbi shall live! — The rabbi shall live! — Th< 
rabbi!— The rabbi!— The rabbi!” 

While driving homeward Eva asked Rachel how sh( 
liked the bridegroom, but received no answer. The poor 
anxious mother, who could not think — because she wouk 
not — that misfortune could befall one of her children 
thought Rachel was ashamed to tell in the presence o: 
others that she loved him. 

They reached T — ; the guests dispersed to their re 
spective homes; and Joshua, Eva, Rachel, and their son 
entered their house. Joshua eager to know how hi? 


THE ENGAGEMENT 


41 


. daughter felt concerning her future husband called the 
mother aside and* asked her to try to find out what their 
daughter thought of the bridegroom. 

When Eva and Rachel found themselves alone in the 
dressing room the mother threw her arms around her 
daughter's neck, and kissing her asked; 

“My daughter, how do you like your bridegroom?” 
And as if an inward voice had told her she would receive 
an unfavorable answer of the newly engaged girl, sug- 
gested a favorable one by adding: 

“He is so good, so pious. The Lord will surely bless 
you^both as he did Abraham and Sarah, Isaac and Rebekah, 
Jacob and Leah.” 

Suddenly Rachel’s eyes were filled with tears, and 
without uttering a word she tore herself out of the arms 
of the mother. 

Neither of the parents could understand the reason of 
the strange conduct of their daughter; but they learned 
it later, — when it was too late. 


42 


HOW TARES GROW 


CHAPTER V 
How “Tares” Grow 

In the city of K., in Russian Poland, lived a Je^ 
Alexander Salensky by name. He was a photographer 1 
profession, but used to repair watches also, and do son 
middle man’s work for the nobles. 

Through his contact with the Poles he had adopt( 
some of their customs. He used to wear short coat 
not as short as the Gentiles used to wear them, forbi 
but shorter than the rest of the Jews were accustonn 
to wear. He also used to clip his beard, and wear evei 
day — not only on Sabbath days as the other Jews — a clea 
starched collar, for which reason his fellow Jews us< 
to call him, “Sander the Dutch-man.” 

He spoke the Polish language correctly; and his pr 
nounciation of that beautiful tongue was so natural th 
the Poles would never had known him as a Jew if tl 
Jewish features of his face would not have given a cle 
testimony to it. 

Though the Djidka (Jew in Polish) Alexander ma< 
his living from the Poles, and was well liked by them, st: 
he would not have liked to see his children have mu( 
dealing with the Gentiles. He thought his patrons va 
and vicious, and was afraid through their influence h 
children might grow up like them. Sander therefore, car 
fully sent his sons to Jewish schools, where the law w; 
taught in all earnestness, and the young were trained 
the ways and traditions of the forefathers. 

But in spite of all precautions Salensky took to brir 
up his children as loyal Jews, one of them, Hayim, toe 
rather after the father, and grew more and more incline 
to the ways of the Gentiles. He thought it was muc 


HOW TARES GROW 


43 


easier to live after the religion of the nobles than after 
the teachings of the Jews. 

‘‘The Jews,” thought young Salensky, “must pray long, 
know much, and work hard for heaven; and at last, the 
harder they work the less they are satisfied with them- 
selves. On the other hand, the nobles do not pray long, 
do not know nor do much, and still are satisfied with their 
souTs condition.” 

“Especially the intercourse between the sexes,” 
thought Hayim, “was very much pleasanter among the 
Poles than among the Jews. To look at a girl is not a sin 
with the Poles as with the Jews — to dance with a lady is 
praiseworthy with the Gentiles. 

So arguing and meditating he came to the conclusion 
that the Gentile life was pleasanter than that of the Jews, 
and, if possible, he himself was going to live it. In con- 
sequence of his resolution Hayim neglected his Jewish 
studies, came irregularly to school, and, judging by what 
the other pupils told the rabbi with great horror, he be- 
gan to study the Polish alphabeth. 

The teacher was exceedingly alarmed by this intelli- 
gence. 

He went to Salensky and told him and his wife Sarah, 
who was still an old fashioned woman, what great danger 
was threatening them. From that day the parents watched 
Hayim, and he was compelled to go to school regularly. 

Some time after the described occurrence Hayim’s 
desire to be a Pole began to burn in his heart stronger 
than ever before, and he concluded to follow his inclina- 
tion to learn the Polish language. But the question was 
how, where, and when? 

The youth solved this problem very quickly in the 
following way. 

He borrowed a book from a Polish neighbor’s young 
son, and took it secretly to school; and while sitting at 


44 


HOW TARti:S GROW 


the large folio volume of the Thalmiid he held the smal 
Polish A. B. C. book between the large sheets of tha 
Jewish sacred law book, — and studied Polish. 

He was able to do so for some days, until the rabh 
noticed a change in Hayim’s studies. For he was a ver 
able student; he learned very easily, and used to know hi 
lessons better than the other pupils, even when he ha' 
not studied them as diligently as they; but in these days h 
knew them not as well as the others. 

Besides, the rabbi saw him often sitting at the Thai 
mud absent minded, for which reason he began to watc 
his young pupil. It did not take long for the teacher t 
discover the reason of that change. He saw with his ow 
eyes that Hayim was holding an abomination (secula 
books in a Gentile language) between the holy sheets c 
the Thalmud, and instead of meditating upon the law da 
and night was memorizing barbarous words of the bar 
barons people's barbarous language. 

“Throw it into the fire! Throw it into the fire 
Throw the abomination into the fire!” cried the rabbi. 

But the young man felt he could not afford to los 
the book, and was not willing to follow the rabbi’s bidding 
The teacher himself was afraid even to touch the abomi 
nation, lest he should defile himself. Now, what coul 
be done? The book must be burned. Command anothe 
scholar to do it? This would be a sin; you thus seduc 
a Jew to defile himself. 

After considerable meditation and excitement the wis 
rabbi discovered a way to get rid of the book. He tol 
the smallest pupil at school who had no judgment, there 
fore was not responsible for w'hat he did, that he shoul 
throw the book into the fire. The little boy thought i 
quite singular and hesitated first, but encouraged by th 
rabbi and the scholars, did as it was told him. 


HOW TARES GROW 


45 


When Hayim Salensky’s parents heard of it they felt 
as if the greatest calamity had happened to them. The 
father was downcast and spoke not a word to his dis- 
obedient son and the mother wept. 

Hayim, knowing that his father was not different 
from himself, was well able to bea,r his father’s behavior 
toward him, but he could not endure the mother’s tears. 
He, therefore, confessed to her that he was wrong, and 
promised to be a good Jew in the future. 

At the vesper prayers of that for him and his parents 
memorable day he showed much regret, and instead of 
hurrying off his prayers as he used to do at other times, 
he was this time very reverent, and tried to put his whole 
soul into the prayer. 

When he came to the prayer of confession he sorrow- 
fully recited: 

‘‘Forgive us, our Father, for we have sinned; excuse 
us for we have dealt Avickedly!” and smote his breast 
heavily, signifying his willingness to suffer pain for the 
wickedness he had committed by studying the Polish 

A. B. C. 

But this remorse was not lasting. The spirit of the 
Poles, which the Jews believed to be an evil one, revived 
again in Hayim’s young and susceptible heart with more 
vigor than before and, as we shall see, took whole posses- 
sion of it. 

One night passing by the mansion of a rich Polish 
noble young Salensky heard someone playing a piano, 
which kind of music. Hayim seldom had the opportunity 
to hear. He stopped with the intention to listen- only 
a few minutes; but the music became sweeter to him with 
each succeeding moment, and it attracted him so that he 
could not depart from the window under which he stood 
as soon as he had intended. 

After he had been listening awhile he became desirous 


46 


HOW TARES GROW 


to look into the room whence the music came, but coul 
not — the window was too high above him. 

He stayed himself on his tiptoes, stretched his bod 
as much as he could, but in vain. He could see of th 
splendor within only so much that his eagerness for se< 
ing more increased. 

Discouragedly he looked around on the ground thinl 
ing he might find something that would help him reac 
the window. There he caught sight of a stone, whic 
he thought could be used for this purpose. He rolle 
it near the window, and standing on it he could see wel 

How astonished was Hayim to discover a worl 
which was very different from that in which he was livin; 

It was not an ordinary room into which he looke< 
but a large hall with an artistically decorated ceiling an 
a highly polished floor. The furniture within was rid 
and the light brilliant. 

This rich furniture and brilliant light were fitting] 
enjoyed by a large number of richly dressed ladies an 
gentlemen, who were sitting and chatting one with ai 
other. 

But most of all interested Hayim the musical instn 
ment and the man who knew now to use it. 

At one of the walls under beautiful paintings stood 
mirror-like polished black piano garnished with silve 
and at it a musician of pure Polish type, with his ligl 
blond hair reaching down to the shoulders, was sittin 
and producing the fascinating music. 

All at once some of the gentlemen dressed in faultles 
black and white rose and bowed to some of the ladie 
who as response rose and gave them their hands; an 
in a minute’s time Hayim saw a half dozen pairs walkin 
with, from, and to each other, and while in each other 
embrace turning with much grace and dexterity. Hayir 


HOW TARES GROW 


47 


was astonished, and motionless as a statue gazed at the 
dancers. 

With the time the music grew louder and faster, the 
gentlemen more cheerful, and the ladies more daring; and 
at last all gentlemen and ladies present were engaged in 
dancing. 

It was a strange, yes, terrible sight to Hayim, who 
was accustomed to a life moderated by the strict laws of 
the Jewish religion. Yet he was so fascinated by it that 
he hrst thought not to return to his earthly home again. 
He would rather try to enter that heavenly land, where 
the air is filled with sweet music, and angels in the shape 
of beautiful females are continually laughing; where every 
gentleman is permitted, after a short worship before such 
a heavenly creature, to fly with her to and fro from one 
end- to the other of that land. 

But Hayim soon found out what he must do. 

While he was questioning himself a nobleman looking 
out of the open window saw a Jewish boy standing and 
gazing, and said harshly: 

“Djidka (Jew), what do you do here?” 

Hayim then awoke from his dream, and ran home. 

He was, nevertheless, grieved; he felt he had been 
abused. He had been called by a Gentile, ^‘Jew,” which 
name, coming from an enemy of Israel, never has a good 
meaning; and he was driven away, as if he were a 
nobody, not fit for noble society. 

Partly this grievous abuse, and partly his desire once 
to be admitted to such a brilliant society as he saw in the 
noble’s mansion, moved Hayim to his new but stronger 
than ever determination to learn the Polish to such a 
perfection that no Pole would dare call him Jew any 
more. 

Next morning in his prayers, when he reached the 
prayer of confession Hayim hurried it ofif thoughtlessly. 


48 


HOW TARES GROW 


He smote his breast, true, but he scarcely felt it. H 
did it out of mere habit, unconsciously. 

After breakfast he bought a Polish primer and too 
it to school. 

A pupil, who through the window saw Ilayi 
coming, noticed that he carried something hidden unde 
his coat. He awaited Hayim’s entrance, and suddenl 
lifted the coat from over the hidden thing, and, lo! — 
was a new book, the binding of which was like the one li 
had before. He understood what it meant and cried: 

“Rabbi, an abomination! Rabbi, an abomination! 
Hayim tried to hide it, but it was too late. 

“Throw it into the fire! Throw it into the lire!” crie 
the rabbi. — “Hayimka (diminutive for Hayim), throw 
into the fire! — Throw, this Polish abomination into tl: 
fire, I tell you!” — But Hayim would not do it. Then- tl: 
rabbi commanded him to give the book to the litt! 
Hirshele, who was experienced in this kind of work, bi 
Hayim was unwilling to consent. The teacher saw n 
other way than to take it from the boy by force, even i 
the risk of defiling himself by handling the abominatioi 
But Hayim Avas stronger than the rabbi and could nc 
be forced. It was only Avhen all pupils came to the rabbi 
help that the book Avas taken, though badly damaged. 

After the rabbi ascertained that there Avas no mistak 
about it, that it Avas indeed a Gentile book, he did not Ic 
go this precious pearl out of his hand any more. Holdin 
fast the abomination Avith one hand and trying to put o 
his overcoat Avith the other he hurried to Alexandc 
Salensky. 

After he had shown them the book the characters c 
which looked to Hayim’s pious mother like mysteriou 
signs Avritten by the dcAul, he told them he would not hav 
Hayim in his school any longer as he Avas a bad exampl 
for the other pupils. 


HOW TARES GROW 


49 


The poor parents knew not what to do nor what to 
say, and sadly concluded to be contented with the rabbi’s 
resolution for dismissing their child from school. They 
took very wisely into consideration that even their own 
sons at school might be spoiled by their prodigal. 

When Hayim came home from school he found the 
mother Aveeping, and the father cursing. 

“I prophecy,” said old Salensky with his whole might, 
‘‘this boy will be a Goy (Gentile).” 

But Hayim argued he could not see any sin in study- 
ing Polish, since his own father talked it well, and other 
pious JeAvs, even rabbis, knew it. The parents knew not 
what to say to him, but felt miserable seeing their son 
rapidly turning to the ways of the Gentiles. 

For several days Hayim went about without any oc- 
cupation, dreaming only of the fairy land' he had seen on 
that memorable night, and meditating on Avays and means 
to get there. 

One day Hayim came home and told his parents that 
he had registered at the Government school, Avith the 
vieAv^ to study the Russian and the Polish languages. The 
mother’s heart nearly broke at the thought that her son 
was going noAv to associate Avith the sons of the Gentiles. 

The father for a while said nothing; he had given up 
the boy long ago. At last he broke out like a volcano: 
“Wife, this is your son; your brother, his dear uncle, is 
not better. He also left the study of our sacred books, 
and Avent to Avicked America, and, as people tell, 
joined the Free-masons. This is surely Avorse than to be 
a common Gentile. The Avise men are right in saying 
that the children take after the mother’s brothers.” 

But Sarah argued, though the one brother might be 
bad, that she had tAvo others Avho Avere righteous, and 
Avere meditating upon the law day and night. 


50 


now TARES GROW 


“Besides,” observed Sarah, “1 scrupulously fultill a 
the laws the Lord gave to women. — I do not believe tl 
Lord Avill punish me so hard as to permit my child to 1 
an outcast;” and wept bitterly. 

The tears of the mother melted the heart of the so 
who weeping said: “Dear mamma, you will see, 1 shall I 
a good Jew, even associating with Gentiles; and the Loi 
will bless me the more for it.” 

“Do you believe, mother,” continued Dayim, “th 
the men who keep separate from the Gentiles arc a 
counted great in the sight of God? — Xot at all. — Such m( 
never knew to do otherwise than their parents taug' 
them to do, and thus never came to the temptation to 1 
different. I believe that only those are really account! 
great before God who have studied science, and* the la 
guages of the Gentiles, and know their ways and custom 
and still remain loyal Jews.” 

The mother was through her son’s sharp argumci 
which sounded to her like a paragraph of the Thalmu 
gradually pacified. The father, who for the first tin 
heard lla^din so boldly and cleverly talk, became at on 
a little proud of his boy, and persuaded himself to lea' 
the whole matter with him. 

“Son,” said Alexander decisively and yet mildly, “Y( 
are nearing your thirteenth year of age. You soon w 
be bar mitsvoh (son of the law, a responsible person), 
you insist upon studying at a Gentile school, you you 
self will have to be punished, if you go astray from O' 
holy faith. 

Next day early in the morning llayim put on li 
l)hylacterics with great care and thoughtfulness, ai 
prayed long. Before he began to recite the prayer of co 
fession he stopped, and in a minute’s time the followii 
thoughts ran through his mind: 


HOW TARES GROW 


51 


“Is it a sill to study the languages of the Gentiles, and 
to associate with them? No; — it cannot be. If not, I am 
now to confess sins, — which ones? — I do not know' of any 
sins I have committed. — In the confession written by 
Israel’s wise men w'e say: “Father forgive us, for we have 
sinned!” — Who is meant by, “We” — ? — The w’^hole 
Israelitish congregation. The rabbis teach that the Isralites 
are responsible for each other. Thus I have to confess 
sins, whether I, personally, have any or not; — I am re- 
sponsible for the sins of my nation.” Then Hayim recited: 
“Forgive us our Father, for — .” Here Hayim paused 
again, in order to recall to his memory the national sins 
of the Jew's, of which he had heard and read so much. 
He w'ished to keep them in mind while speaking the 
solemn w'ords: “We have sinned.” Clinching his right fist, 
lifting it to his breast, but holding it a distance from it, 
in order to be ready for smiting the breast after the 
terrible word, “sinned,” has left his mouth, he thought: 
“Yes for the sake of my sinful forefathers have I to suf¥er 
today. — They w'ere driven out from their land, and we are 
at present living in exile, dispersed among the nations of 
the world; and instead of being nobles ourselves we must 
serve Gentile nobles. If I had been in Jerusalem, nobody 
w'ould have driven me away from the wdndow' of a noble’s 
house naming me, “Jew.” — Why! — In Jerusalem, — -I 
w'ould have been a noble myself, and would have heard 
sweet music every day, and would have enjoyed the com- 
pany of beautiful ladies w'henever I washed. What do I 
think about? — About women! — Oh, God, in Thy presence 
— , while I w^as praying to Thee I had such impure 
thoughts! — I need not refer the confession to national sins 
anymore: I myself have committed one just now.” — “We 
have sinned,” finished Hayim deeply moved by his con- 
fession, and let fall his fist upon his breast so hard that the 
sound called the attention of the mother. 


52 


HOW TARES GROW 


She felt happy over it, and praised God in her hea 
for revealing to her that her son, her cleverest son. w; 
trying to be a loyal Jew. 

When he left the house on that morning to go to tl 
Folks school his mother accompanied him to the stre 
in front of their cottage. There she stood with tears 
her eyes and prayers in her heart, looking after her chi 
until he was out of sight. 

Hayim was in the first two of his school years ? 
examplary young man. He studied diligently at scho 
and showed himself a pious Jew at home. But late 
through the influence of his Gentile friends, his will pow 
broke; he walked, like his companions, the broad roa 
which proved very destructive to his Judaism. 

He preferred Polish society to Jewish, took part 
the festivities of the Gentiles, danced with Gentile ladie 
ate Gentile meat and drank Gentile wine; — in short 1 
became what he always wished to be, — a Pole. 

His poor mother worried, admonished, and pray( 
that he would leave his wicked ways, but all was in vai 
Hayim was beyond help. 

In order to avoid the tearful admonitions of li 
mother, he hired out as a secretary to a government c 
fleer, and moved from his parents to a Polish family. Tli 
was altogether too hard for the mother to bear. SI 
fell gradualy into melancholy, and finally died of a brok( 
heart. 

After her death he went to the synagogue at lea 
twice a day — according to the law — eleven month Ion 
to pray for the salvation of her soul. He did this n 
because of his piety, but purely out of love for her. Wh( 
the year of mourning was over he became more alienat( 
to the synagogue than before so that his father called hi 
prodigal, his brothers would not mention his name, ai 
all other Jews regarded hjm as an apostate, 


HOW TARES GROW 


53 


The Jews were not able to turn Hayim Salensky by 
showing their contempt for him; on the contrary, he went 
on from bad to worse. 

Through his ability to talk the Russian better than 
thousands of other Jews he received from the Russian 
government the office of an excise agent, whose duty it 
was to collect duties on liquors from the chosen peo- 
ple and send them to the Gentile government, which to 
do was regarded very sinful. 

The modern Jews thought of Hayim just as their fore- 
fathers did think of Zacchaeus in the time of Christ, 
namely, that he was a great sinner. 

There were, however, differences between the Roman 
tax-gatherer and the Russian excise agent. 

First, Hayim was not little of stature as Zacchaeus; on 
the contrary, he was tall, symmetrically built, and strong. 
When he was wearing the Czar’s uniform he looked ma- 
jestic. Neither was he as greedy for money as Zacchaeus 
seems to have been. Remorse of conscience would never 
have brought forth from flayim the words of Zacchaeus 
despairingly uttered to the Saviour: “If I have taken any- 
thing of any man by false accusation, I restore him four- 
fold.” For Hayim was very far from accusing anybody 
falsely, in order to enrich himself; on the contrary, he 
used to be kind to the liquor dealers, and help in many 
ways the poor among them. 

Notwithstanding Salensky’s good qualities the Jews 
did not hate him less than they did the Roman chief 
among the publicans. For they understood well that the 
government gave him that position, calculating that he 
knowing his people would be able to make them pay all 
their liquor duties, to which order of things they were 
not accustomed, They knew well enough, if the govern- 
ment had set into thi.<^ ^^ffice an honest and clever Gentile 


54 


How TAR£S grow 


who could not be bribed nor deceived, that they wonh 
have to pay the same amount they pai dSalensk> 
Still they could not bear the thought of a Jew makinj 
himself a scourge in the hands of the Gentiles to lash hi 
own brothers. In their eyes he was as bad as a Chris 
tianized Jew; and he, influenced by their spirit, though 
himself a stranger to the congregation of Israel, and acte( 
very much like it. 

He used to go to. the synagogue only twice or thrici 
a year; and even then he used to come later than tin 
others, and leave before the rest. 

He was never invited to take part in any of the publi( 
synagogual exercises, as for instance, to read the ritual; 
before the ark of the covenant, or to come up to the alta 
table and give public praise to God for the law He gave 
and listen to the reading of a portion of it. 

It would have been a disgrace to have him stand be 
fore the holy scroll. 

No Jew with sense could imagine Hayim Salensky witi 
the “swinish chin’' (shaved) standing before the writtei 
law of Moses, and praising God for the commandments 
which he was all the time transgressing. 

Indeed, the Jewish community would have been bettei 
satisfied if he never came to the synagogue. “What doej 
he want in our synagogue?” could you hear very often r 
Jew ask; “he is w^orse than a Goy (Gentile), and I woulc 
not be astonished at all, if I would hear some day that 
Hayim Salensky did shmad himself (did annihilate him- 
self by Christian baptism).” 

Though the pious Jews had hatred in their hearts 
against Salensky, they used to flatter him and show him 
great respect when he was present; for they frequently 
needed his help. Whenever he came to a place where 
Jews were living he had to write for them the Russian 
addresses on their letters. Many a letter used to be de- 


HOW TARES GROW 


55 


layed until Salensky came and wrote the address in the 
Russian language as the post* department required. 

When Jews had dealings with the government, court, 
or police Salensky had to write papers, and often speak 
for them. For they as faithful followers of the Phari- 
sees thought it wicked to study the Russian language; 
hut Hayim was an apostate; he had studied it, and knew 
it well; — and the by all means practical Jews held it for no 
sin to make use of the «'in he committed. 


56 


AN UNEXPECTED ANSWER 


CHAPTER VI 

An Unexpected Attachment 

Now, our friend, Joshua Yirmiah, was as already men- 
tioned, a liquor dealer and belonged to the district over 
which the excise agent, Hayim Salensky, had the inspec- 
tion. When the latter came to T. as his custom was every 
two weeks he used to stay at Joshua’s house. 

Joshua used to flatter him by bestowing upon him 
many honors. He made him acquainted with his friends 
and relatives, and knowing that all Gentiles love beau- 
tiful women introduced him to his daughter Rachel. 

If somebody had spoken to Joshua of a possibility of 
marrying his daughter to Salensky, he would have cursed 
at such a fool. Qr if Hayim himself had dared ask Joshua 
to give him the beautiful Rachel for a wife, the latter, 
though only a down trodden Jew, would have driven the 
government officer out of doors. Joshua would have given 
up his lucrative business, if he had surmised that there was 
any danger for his daughter. 

Not at all. Such thoughts were very far from Joshua 
while making Salensky acquainted with his daughter. — 
Joshua had only one reason for doing it, and this was, that 
the excise agent might overlook some carelessness on 
his part in regard to the excise laws. 

But unfortunately, Rachel understood no diplomacy. 
After she .became acquainted with the agent she admired 
him. 

First of all, Salensky w^as a beautiful and vigorous 
looking man. He looked so much different from the stu- 
dents she was accustomed to see, who through hard study 
and lack of comfort used to look sickly. 

Rachel imagined Salensky resembled the Autocrat of 
Russia. Though she had never seen the czar, not even 


AN UNEXPECTED ANSWER 


57 


his picture, as her father, belonging to the first class 
pious Jews, would not allow any facsimiles of persons in 
his house; still Salensky’s courageous appearance and 
soldiery hearing made her think so. 

Second, his knowledge of two languages, and his ex- 
perience of the world elevated him in her eyes above all 
the students of rabbinism. 

The last, but surely not the least -reason of her admir- 
ation for Hayim Salensky was the uniform he used to 
wear while traveling as an officer of the Czar. 

What girl can stand the temptation attached to a 
uniform, — she may be English, German, or Jewish — ! 

The faultless black coat with the red collar and pol- 
ished brass bottons used to intoxicate the young head of 
the inexperienced Rachel so that she used to be be- 
wildered in her mind for hours every time after Salensky’s 
leaving their house. 

While we cannot describe otherwise than admiration 
what .Rachel felt for the excise agent, we have to call 
what he felt for her love. 

He had much experience with the fair sex of the 
Gentile world; he had many friends among them, but 
never loved one, and thought never to be able to love a 
Gentile woman. 

Hayim Salensky, grown up to manhood, used often to 
wonder how it was possible that the angels of his youth 
— referring to the beautiful Polish ladies he saw dancing 
at the ball in the for him so eventful night — had so 
changed, and had become human when he was privileged 
to approach them. He used to think the Gentile women 
good enough for him to pas^S away the time in their so- 
ciety, but not to love. 

Sometimes Hayim would recall to his memory the 
glorious past of his race, and thinlc of the brilliant ex- 
pectations yet before them. 


■58 


AX UNEXPECTED ANSWER 


‘ How is it possible/^ would he then say to himself, 
“how could I marry a Gentile and see my children be- 
come Gentiles!— The Messiah might soon come, and all 
Jews go back to their own land, and become the most 
blessed nation in the world; but my children and chil- 
dren’s children would have to pass through all the tribula- 
tions foretold by Israel’s wise for the Gentiles before they 
can be saved. 

‘T am wicked,” Hayim used to say to himself, “but I 
shall marry a Jewess, and begin a new life as a Jew.” 

Among all the Jewish girls Hayim Salensky knew 
Rachel was the most precious to him, probably on ac- 
count of her exceptional beauty. He could not think 
himself and Rachel once united as husband and wife, be- 
cause he knew her parents to be so very pious, and that 
she herself never knew to be different. He also knew 
the general opinion of the Jews about him, and that 
Rachel must be influenced by it. But, after all, he was 
happy to know that sh^ had in her heart some room, 
small or large, for him. 

Rachel, on the other hand, when she understood, 
through his behavior that he loved her, felt flattered and 
was pleased with it. She then began to feel toward him 
something more than admiration, and finally unconscious- 
ly arrived at the boundaries between admiration and love. 
One of the reasons why she could not overstep the boun- 
daries into the for young people so very natural land of 
love might have been the strict watchfulness the pious 
Jews keep over their young people. Rachel could see 
Salensky only a few minutes at a time, and that only in 
the presence of a third person, whom the pious choose 
to show his importance by naming him in the Hebrew 
tongue — “shomer,” which means nothing less than “a 
watcher.” 

They used to have like other lovers their rendezvous, 


AN UNEXPECTED ANSWER 


59 


but in a place where they could not converse with each 
other very well. — It must have been a strange place; — must 
it not? — Indeed it was. Namely, when Rachel understood 
that Salensky was to pass through a certain door she used 
to post herself on the threshold, and he passing would 
say in the Russian: 

“Dushinka moya (my dear soul).^’ 

My kind listener will remember in the night when 
Rabbi Shmarl conferred with Joshua and Eva about 
the match that Rachel tried to overhear their talk, but 
did not succeed. She knew what the match maker’s visit 
meant, but could not make out who the young man was 
he was proposing. She heard the words “good looking” 
repeatedly spoken by her father and mother, but did not 
know in which connection these attractive words were 
used. After thinking one way and another she came 
to the for her so pleasant thought that the young man 
proposed by Rabbi Shmarl was beautiful looking. 

After Rachel’s active mind ceased to be employed with 
the finding out in which reference the words “good look- 
ing” were used her imagination began to work vividl}^ at 
giving the beautiful young man shape and form. 

“How does the beautiful young man look?” she would 
ask herself often; and since her acquaintance with men 
was very limited, and no man stood her as near as 
Salensky, whom she admired, she finally gave herself the 
answer: “He looks like Salensky.” 

Asleep or awake, — in dreams, meditations, or reveries, 
she used to see before her her future bridegroom formed 
after the model of Salensky. And as the days and 
nights were passing her interest in Salensky grew, until 
she became with her whole soul attached to him. She 
would show it — though in a mute way because of the 
watchfulness of her mother over her children — in her con- 
duct in his presence, so that he had not to be too im- 


60 


AN UNEXPECTED ANSWER 


aginative, in order to draw the conclusion that she loved 
him. 

Thus encouraged the former impossibility of Rachel’s 
becoming his wife changed with him to a possibility, and 
the shrewd excise agent began to think of ways and 
means to get her, if necessary, even against the will of 
her parents. 

Rachel had no such advanced thoughts; she loved 
him, but to marry him was with her an impossibility yet. 
He was to her what a picture of a friend is to a friend. 
The latter becomes attached to it, he would not miss it 
for any price, but, after all, it is not the picture that he 
loves. 

Rachel became attached to the worldly Salensky on 
account of his having something in common with her 
ideal bridegroom, but she knew that she must not think 
of him more than one does of his friend’s photograph. 

We can now imagine how disappointed poor 
Rachel must have felt on the engagement eve, when she 
was led into the men’s, department to see her bridegroom, 
and lo, there stood before her a human figure against 
which she always had a strong aversion, especially since 
she knew Salensky* — Phinehas was a delicate looking 
young man, pale of face, and nothing of the present world 
in his manners. He looked yet more sanctimonious than 
the students she used to see in her native village, to whom 
to prefer the bright excise agent she never hesitated a 
moment. 

The poor girl saw her sacred ideal suddenly broken to 
pieces, and her presence of mind ought to be admired that 
she showed not her disappointment more openly than she 
really did. While in the inn among the merry engage- 
meht celebrators Rachel did not feel the whole weight of 
her disappointment, but when at home, especially when 


AN UNEXPECTED ANSWER 


61 


she was left alone, she could not help but weep over her 
destroyed illusions. 

After they had returned from the engagement celebra- 
tion the others of Joshua’s family tired from the mani- 
fold operations of that day slept soundly, but Rachel kept 
awake the whole night. She lay in bed sighing, and 
wetting her pillow with tears so that in the morning she 
had to change the pillow case, in order that her mother 
might not find it out. 

Still she could not keep her grief in secret very long. 
Father and mother noticing that she was gradually wast- 
ing away became conscious of the fact that Rachel had 
trouble. They could not understand the real reason of it, 
as it is an unheard of thing in Israel that a girl should 
question the propriety of marrying a young man of 
Phinehas’ piety and learning. On the contrary, the thought 
occurred to both parents that their daughter’s grief came 
from her desire to see -her betrothed. 

“If this should be the cause of her grief,” said one day 
Joshua to Eva, “we will soon cure it.” 

He called one of his laboring men and sent him with a 
message to Rabbi Isaac requesting him to send his son 
to T. for a visit. 

Had Rabbi Isaac sent his son at once the anxious 
Joshua would soon have found out whether his remedy 
was the right one to cure Rachel’s malady, and probably 
would have discovered what her grief really meant, but 
destiny would not have it so. The messenger came back 
without the bridegroom. He ])rought a letter from Rabbi 
Isaac, in which he told that his son was not yet pre- 
pared to visit, but would be ready and glad to see his bride 
and her parents in about four weeks. 

Radiel, as described, was in a bad condition; so was 
Hayim Salensky. When he heard of her engagement he 
w^s near to despair; — his dearest and most cherished hope 


62 


AN UNEXPECTED ANSWER 


was gone. In anger he swore to take vengeance on 
Joshua Yirmiah. 

'‘I will teach him a lesson,” thought the excise agent; 
“he shall pay in the futvire every cent duty he has to pay 
according to the excise law; he shall experience no 
kindness from Salensky anymore.” 

“And that innocent Rachel showed herself in her true 
light, — that she- is not as innocent as some might think 
her to be. The women,” came he in despair to the con- 
clusion, “are altogether untrustworthy in the matter of 
love; they love only when it seems profitable for them- 
selves.” 

After his anger was calmed the happy thought came 
to him to go to T. and find out for himself whether all 
hope of making Rachel his wife was really lost as it 
seemed to be. 

He did not wait for the regular two week's appoint- 
ment, but hurried to T. at once; and how surprised was 
he to find that Rachel not only had not changed her 
lovable behavior toward him, on the contrary, she showed 
now greater attachment to him than before. 

Of course) neither could he ask her nor she tell him 
how she felt since they could not see each other without a 
watcher (the presence of a third person), but the ex- 
perienced Salensky could read her mind. When he saw 
her in a corner of the large sitting room and frequently 
looking up from her work to him, there was something- 
in her look that caused him to compare her with a tender 
vine bending toward the nearest strong post for support. 

“What does it mean?” asked Salensky of himself,* and 
suspicion came into his mind that the engagement might 
have been against her will, and she might feel miserable, 
and thus was in great need of his counsel. 

But how find it out? 

He knew that Rachel would place herself at' the door 


AN UNEXPECTED ANSWER 


63 


which he had to pass. Thus he wrote on a small piece 
of paper the following few words: 

Write me.— Address: — And he handed it 

to her. 

Next day he received from her the following lines: 

“Excuse; I could not write a long letter unobserved. 
— You are mine all. If possible, help, but soon; for he 
whom I dislike is soon coming. — Rachel.” 

After reading these lines he rose and without hesi- 
tating a moment went back to T. 

Joshua wondered very much to see the excise agent 
so soon again at his place, but had no reason for sus- 
pecting that it had some connection with his family 
afYairs. 

Passing through the door Salensky handed Rachel, 
unnoticed by any member of the household, this time quite 
a long letter. He told her in it she need not fear, she 
should trust in him, for he loved her with his whole soul: 
— and that she should be present next day at eleven o’clock 
in the night at her father’s wagon house. 

Driving from T. Salensky was much disturbed in his 
mind. He felt like an inventor in the first stages of the 
development of his ideas. First, he doubted the success 
of his plan, and second, he was not clear himself in regard 
to some details of it. 

After he had driven about a half hour he came to a 
crossing of three roads, one of which led to S. where he 
knew his Rachel’s betrothed lived, and instinctively reined 
his horse that direction. When he reached the village he 
concluded to stay there until next day, when he would 
go back to T. for the rendezvous with Rachel. He took 
lodging at an inn near Rabbi Isaac’s house, that no cir- 
cumstance useful to him for the advancement of his un- 
dertaking should escape his knowledge. 

As already related Rachel had not felt well since she 


64 


AN UNEXPECTED ANSWER 


came home from the engagement; but today, after receiv- 
ing the last communication from Salensk}^ though she 
succeeded in hiding her agitations from the nieml)ers of 
the household, was nevertheless exceedingly nervous so 
that she was not able to sleep that night. Jn the morn- 
ing, the parents Avere alarmed over her paleness. They 
tried to find out what ailed her, but, as many times l)efore, 
she did not say a word. 

The father thought to call in a physician, l)ut the 
mother prevented him, telling him to wait a few hours 
longer; she might recover during that time. 

“We must be very cautious,” said Eva, “about letting 
other people knoAv of our trouble; it might l)ring upon 
us greater trouble yet. Rabbi Isaac would think Rachel 
sickly and consequently annul the engagement.” 

But Rachel did not recover; on the contrary, the 
nearer the time drew for her meeting Salensky the more 
alarming became her condition, and Joshua was compelled 
to go to the doctor. For the reason given before by Eva 
Joshua did not invite him to see the patient, but told him 
the symptoms of her ailment, and his own opinions how 
it might have originated. 

The doctor agreed with Joshua that her malady Avas 
due to a mental struggle, and counseled him to send for 
the bridegroom. 

Joshua folloAved his advice and at once sent his coach- 
man to S. Avith a letter, in Avhich he asked Rabbi Isaac 
by all means to send Phinehas Avith the man carrying the 
missive. — “Rachel seems to have a longing to see him,”sct 
Joshua forth, “and there is reason to believe that she Avill 
fall ill, if he fails to come.” 

“Yankcl (pet name for Jacob),” said Joshua anxiously 
to the driver before he started, “if 3-011 bring the hathan 
(bridegroom) 3^011 shall have double beer-money, — from 
me and Rachelen (pet name for Rachel).” 


AN UNEXPECTED ANSWER 


65 


“You may be sure, Rabbi Sheah,’’ said Jacob, “I shall 
not come back wi’thout him.” 

Joshua felt consoled; for he knew he could depend on 
the promise of his faithful ‘servant. 


I 


66 


THE FUTURE KARRI IN LOVE 


CHAPTER VII 

The Future Rabbi in Love 

When rabbi Isaac with his family arrived home Iron 
the engagement he urged Phinehas to go at once to bed 
in order not to oversleep the morning worship in tin 
synagogue. The son followed his father’s advice, — but 
like Rachel, could not sleep. 

The cause of his sleeplessness was quite different fron 
Rachel’s. She could not sleep because of her grief tha 
her ideal of a life’s companion was destroyed, but bin 
kept awake his indescribable happiness. 

All he once Avished for was now more than fulfilled 
He soon Avill have the rich Joshua Yirmiah’s as father-in 
law, — EA^a, by the whole Jewish world knoAvn for he: 
kindness, as mother-in-law, — and, above all, that girl Avitl 
the angelic face, whose name is Rachel — a very attractiv( 
name to every Jewish child — as his wife. 

It seems it was his reveries of Rachel that took al 
sleep from him. The Avhole night not once came to hin 
a thought of the various occurrences of the day. H( 
remembered neither the examination he passed, nor th( 
successful speech he made — neither the palatable dishe; 
at the engagement supper, nor the frolic behavior of tin 
celebrators; for Rachel the central figure, had Aviped then 
out of his memory. 

If somebody had told him that he had fallen in lov( 
Avith Rachel, he Avould have denied it, because it is a sir 
to love a woman; nevertheless he was not himself any 
more; — he was changed. 

Early in the morning Avhile Phinehas Avas yet in bee 
^ his mother was the first one to greet him kissing hiir 
heartily, and praying down upon him heavenly blessings. 


THE FUTURE RABBI IN LOVE 


67 


When he rose he found his good old father sitting be- 
fore a heavy tome of the Thalmtid and meditating; his 
forehead was beaming for intelligence and his face smil- 
ing for inward joy. 

Father and son then went to the synagogue, where 
they were met with greetings of welcome. Nearly every 
one of the congregation came to Rabbi Isaac and Phinehas, 
and shaking hands with them said: “Mazel tobh (good 
luck)!” 

This was one of the eight days of the Dedication 
feast, when the Jews all over the world are accustomed to 
read a portion of the Pentateuch, and ^ome of the congre- 
gation are called, one after another, to the pulpit to listen 
to the reading of some verses of that portion. Rabbi 
Isaac would have been honored on that morning by being 
called first to the holy scroll, if there had not been some 
of the tribe of Levy, who still maintain some prerogatives 
in divine service. Thus they called first a descendant of 
Aaron, a priest, then a Levite, and after that the old 
honorable teacher. 

In order not to touch the holy scroll with his unholy 
mouth or defiled hand, he took a corner of his fringe 
garment and pressed it upon the first words of the verses 
to the reading of which he was to listen; and after he 
kissed the holy garment, which through the contact with 
the holy scroll became more holy than before, said ‘Svith 
a full mouth and loud voice:” 

^^Blessed art Thou Jehovah our God, King of the 
universe, that Thou hast chosen us from all the nations, 
and hast given us Thy law. — Blessed art Thou Giver of 
the law!” 

After the chanter finished reading Rabbi Isaac again 
touched the last words read with his fringe garment, 
kissed it, and spoke, this time with a tremulous but loud 


voice: 


68 


THE FUTURE RABBI IN LOVE 


'‘Blessed be Thou Jehovah our God, King of the uni- 
verse, that Thou hast given us the true doctrine, and hast 
planted among us life eternal. Blessed art Thou, Giver 
of the law.” 

All answered, "Amen!” 

After the reading of the Pentateuch Phinehas’ 
uncle — his mother’s eldest brother — was called to hold up 
the partly unrolled scroll before the congregation, in or- 
der that the faithful might have one more chance to look 
at the words of the holy writ before it is rolled together 
and returned into the ark of the covenant. With the help 
of his grandson, a. youth of about fourteen, who was in- 
vited to assist him in rolling it together, Hannah’s brother, 
— feeble in body, but strong in spirit, — lifted the heavy 
parchment scroll, and holding it up before the eyes of the 
children of Israel turned about, in order that all in the 
synagogue might be able to look at the holy writing. 

Devotion causes increase of devotion. When the wor- 
shippers saw his painstaking for them they showed them- 
selves appreciative. Bending forward toward the far off 
scroll they tried to see some words on it, and closed the 
procedure by chanting: 

"This doctrine given to us is the true doctrine, com 
ing from the mouth of God through Moses.” 

After the scroll was rolled together a younger brother 
of Rabbi Isaac was invited to open the ark of the covenant, 
where many rolls of the law were treasured, and one of 
Hannah’s cousins was honored with the invitation to place 
the just used scroll into the ark. 

Thus the attention of the entire Jewish community of 
S. was taken up with the new occurrence in the teacher’s 
family; and in a few days, in spite of lack of railroads, 
and notwithstanding the slowness of the post, every Jew 
of the neighboring villages knew that Phinehas, Rabbi 
Isaac’s was engaged to Rachel Joshua Jeremiah’s. 


THE FUTURE RABBI IN LOVE 


69 


On the following Sabbath Phinehas was crowned with 
many honors. 

After the last listener to the reading of the Pentateuch 
had made his closing prayer, and the holy scroll had been 
held up before the congregation and rolled together, and 
the chanter had recited one of the most holy prayers, the 
])ridegroom was called to read a portion of the Prophets. 

Not having been married yet Phinehas had no fringe 
garment of his own, and thus was compelled to borrow 
one, in order to be lawfully equipped for performing his 
functions. He thought to take the one his father was 
wearing, but promptly a rich young married man offered 
him his more elegant one, which Phinehas, thanking, ac- 
cepted. He looked extremely spiritual while standing be- 
fore the holy scroll wrapped in the snow white silken 
garment with the broad silver headpiece. 

He chanted the scriptures so well, precisely after the 
accentuation, that the men enjoyed his reading this time 
as never before, and the women wished themselves sons 
with his accomplishments. 

He was also asked to give a discourse in the afternoon, 
to which he gladly consented. The sexton gave it out 
with much force, and forgetting himself called Phinehas 
in his announcement “harabh (rabbi).” 

Referring to the sexton’s slip of tongue Hannah in the 
woman’s appartment solemnly said: 

‘‘From his mouth into God’s ears! — 'May he indeed 
be a rabbi!” 

After the morning service another announcement was 
made, namely, that Rabbi Isaac had invited the whole con- 
gregation to “benediction” (to things benedictions are 
spoken upon, refreshments). 

This was a very agreeable announcement to be 
worshippers, who had been now for three hours engaged 
in divine service without having their breakfast. 


70 


THE future RABRI TX LOVE 


All followed the invitation; for the old teacher knew 
everybody and everybody knew him, and all were his 
friends. 

The discourse in the afternoon was a success. 

He closed his three hours long discourse about as 
follows: 

“Son,” in the Hebrew is, “ben,” — and, “daughter,” 
“bath;” the root of both these words means “to build,” 
Our holy language calls children by these names to teach 
that a woman who is fruitful, has children, is built up 
herself and is helping to build up our nation. Xow, 
brethren and rabbis! — We celebrate today the commemora- 
tion of the conquest of our people over their enemies in 
the time of the Second temple. The Lord helped His 
people under the leadership of Judas Haccabaeus. They 
regained their liberty and rededicated the by the Gentiles 
defiled house of God. — We hud ourselves now in the con- 
dition they were in before that glorious conquest. WT are 
living now in exile, dispersed among the nations of the 
world, — without a temple, in which to worship, — without 
a priest to intercede for us, — and without an altar, on 
which to make sacrifices for forgiveness of our sins. — 
Shall we not strive for liberty and restoration? — Is He 
not able to help us now as He did’ then? — You say: “We 
do all we can do. — We pray three times a day to God for 
our return to Jerusalem, but He does not answer our pray- 
ers.” — Have you read Isaiah? — Do you know what he said 
in the name of the Lord? — Hear what he says: “When 
ye spread forth your hands, I will hide mine eyes from 
you; — yea, when ye make man}' prayers, I will not hear; — 
your hands are full of blood.” — You ask: “When did we 
shed blood, when did we murder? I do not say you shoot 
or slay people, but I say, you commit suicide. — The first 
command in the Bible is, “multiply,” and in connection 
with this command our wise men teach that a man should 


THE FUTURE RABBI IN LOVE 


71 


marry at least when he is eigliteen years old; — that a Jew 
should send out his wife by divorce, if she should give 
him no children during the first ten years of their married 
life. Rut how pitiful it is that you hud already old bach- 
elors among the Jews in Germany. Our neighbor Rabbi 
Nahum told me he knew of a modenn rabbi in Germany 
who had no children, though he and his wife were al- 
ready old. It seems he was satisfied even to die without 
descendants. You see this man, whom apostate Jews call 
rabbi, loved his wife rather than God’s bidding. 

How then, sirs and rabbis, can we expect that the 
T.ord should answer our prayers, since our deeds contradict 
our creeds. — “Return, O Israel, to Jehovah thy God, for 
thou hast stumbled through thy sins.’’ 

And remembering the rabbinical advice never to close 
a discourse, talk, or even a conversation with ominous 
words, as, for instance, the above, “For thou hast 
stumbled through thy sins,” he made the finale by saying: 

“Let us repent of our sins, and return to God!” — 
“And the Redeemer will come to Zion!” — “So may be His 
will!” — “Let us say, ‘Amen’!” 

If you had asked Phinehas, whether he would put away 
his Rachel after having been married to her ten years, in 
case she gave him no children, he could not say conscienti- 
ously that he would. For he was so attached to her that he 
certainly could not imagine himself without her. 

When his fellow students of the sacred literature envied 
him, they thought only of his external advantages, — of 
the five thousand roubles dowry, of his new clothes, and 
the golden watch and chain, which Joshua presented to 
him, — but they knew nothing of his inner ilfe. 

He himself thought he had something more precious 
than anything in the world, a beautiful kallah (crowned 
one, bride), and her. name is Rachel — two thrilling words. 


12 


Tttit KUTtTRE RABBI IN LOVE 


All scholars of S. admired Phinehas’ rapid growth i,n 
learning, especially his ability to solve difficult rabbinical 
problems with a facility which set even the very scholarly 
rabbi of their community in the background. But they 
knew not of the inspiring object that was living in his 
heart, helping him to perform these miracles. 

And, indeed, he himself knew not the cause of it; for 
he was so absorbed in reveries about the second person 
within him that he had no time to look into himself, and 
study the new chapter of the science of his own soul — 
• life. 

Though he was proud of his name, Phinehas, because 
he had it inherited from an ancestor who was a giant in 
the law, yet Rachel caused him to think of Jacob so much 
that he began to feel himself identic with the shepherdess’ 
of the Bible gallant suitor. It often happened, when the 
name Jaccd) was called in his hearing, that he would look 
up, believing, though only for one instant, it meant him. 

After all, he would not have exchanged places with 
Jacob of old, who — poor man! — had to serve for his Rachel 
fourteen years, while he, Phinehas, hoped to get Rachel 
stfaightway, and, besides is made rich for taking her. 

That Joshua, Rachel’s father, had red hair and a still 
redder beard troubled Phinehas a good deal. For there 
is a tradition among his kindred that Laban, the arch 
mother Rachel’s father had red hair, and all who re- 
semble in complexion Jacob’s deceiver have also his char- 
acter, and people must be on their guard when dealing 
with them. 

Phinehas, therefore, used to fear he might lose his 
Rachel after all, and have to marry the crippled Leah. 
But though these thoughts would come to him often, 
they were never lasting, for he easily would see their 
fallacy. 


THE FUTURE RABBI IN LOVE 


73 


“First,” used he to reason, “Rachel is the oldest, and 
thus must marry first. Besides, nobody of sense could 
think that Joshua would dare offer his cripple to a man 
of my ability and learning. — No, — no!” would he exclaim 
after thinking one way and another, “I, — only I, shall soon 
be united in wedlock with Rachel, — only with Rachel!” 


74 


SAINT AND SINNER MEET 


CHAPTER VTII 

Saint and Sinner Meet 

The kind listener will recollect that Joshua had sent 
once before a messenger for Phinehas, but he came back 
with the intelligence that the bridegroom was not pre- 
pared yet to visit. 

What preparations had he to make, as we know he 
was provided with all necessities for visiting by Joshua 
before the engagement? 

The diligent student was preparing things which did 
not cost any money, nor could be bought for any price, 
discourses, which he thought to deliver at T. while visit- 
ing Rachel, in order that she might love him the more 
for it. and her parents might be proud of him the more. 
He thought — and it was ver}^ wise on his part — while in 
T. he would not have much time nor the patience for earn- 
est study, and thus concluded to do it before he went 
there. 

Thus it happened on that same day when Rachel’s 
condition became so alarming that a doctor had to be 
consulted, that Phinehas was in such high spirits as never 
before. 

He was rehearsing with a friend one of his learned 
discourses he expected to deliver at T. His friend was 
simply astonished at the inventive power of Phinehas, 
and could not^ help telling him his admiration for him. 

While they were discussing on some points referred to 
in one of the addresses Rabbi Isaac came into the 
synagogue, walked up to the east wall, where Phinehas 
was sitting, and -called him aside, which thing he never 
did before when he saw his son engaged in study. 

Phinehas was first quite disturbed by his father's un- 
accustomed conduct, but when the latter told him that 


SAINT AND SINNER MEET 


75 


Joshua had sent for him, because Rachel was desirous 
to see him he felt relieved. And though the break in 
his studies came so suddenly that he felt deeply disap- 
pointed, yet he joyfully consented to go at once to see his 
betrothed. 

Phinehas closed the large, heavy Thalmud volumes, 
v,diich he had been diligently handling for several days. 
He told his friend smilingly where he was going, and after 
exchanging the customary greetings of farewell Phinehas 
left the synagogue accompanied by his for his happiness 
so ' anxious father. 

During the time Rabbi Isaac was in the synagogue 
Jacob. Joshua’s servant, was walking impatiently before 
the teacher’s house, in order to keep his feet warm. 

Salensky, who was constantly watching the dwelling 
place of his Rachel’s betrothed, saw Jacob, and walked 
up to him, trying to find out what business brought him 
to S. 

“Nothing special,” said Jacob, “the little girl is not 
well, and the doctor prescribed for her, hathan (bride- 
groom); I am now waiting for Rabbi Isaac, who went 
to the synagogue to see whether. Phinehas would go with 
me or not.” 

Salensky, who was thinking to start for T. in the 
evening, in order to be present about eleven o’clock at 
Joshua’s wagon house, was frightened lest the bridegroom 
might reach T. before Rachel left the house for the ap- 
pointed rendezvous, which mishap might end in the over- 
throw of his plans. He was first perplexed for some idea 
how to act, but when he saw through the window of the 
hotel Jacob start, having the bridegroom behind in the 
sleigh, the thought came to him in any case he ought 
not to leave the whole field free to his rival. Thus 
he arose at once, harnessed his horse and hitched it -to the 


76 


SAINT AND SINNER MEET 


sleigh, and in company with two other men started for 

T. 

He had a very swift horse, and overtook Joshua’s 
team very soon. If Salensky had wished, he would have 
reached T. at least a half hour before Jacob; but as it 
is well known that persons who ought to be suspected 
are always trying to avoid suspicion, even if there is no 
reason for doing it. Salensky drove patiently behind 
Joshua’s slower horses, in order not to awaken any sus- 
picion in Jacob. — ^He was not at all afraid of the innocent 
bridegroom. 

Jacob, one part of whose service at Joshua’s house 
was to watch the excise agent, his going, coming, and 
whereabouts, had accustomed himself to know him by 
his steps, his drive, his cough, and kiiTVv well the ring of 
his horse’s bell. Without turning, continually driving. 
Jacob called: 

“Master Salensky! — Are you also driving to T.?” 

“Certainly, I do,” and jokingly the agent added: 

“I saw you start with Rachel’s bridegroom, and it 
came into my head to visit Joshua. I would like to meet 
the young man. They say he is a great scholar; he might 
be able to make of me a rabbi, a righteous, which was the 
most cherished wish of my mother; — peace be to her!” 

All laughed at the association of the two extremely 
different ideas, “Salensky, the wicked excise agent,” and 
“rabbi,” — except Phinehas, who could not hear what was 
said, being wrapped over head and ears with the large 
collar of a very large fur overcoat, which Jacob took with 
him to keep the young man warm. 

The young Pharisee was surely satisfied not to be 
able to hear what the publican said. 

The narrator believes here the right place to entertain 
the kind listener with a short description of marriage 
among the people in whose midst all that is told in these 


SAINT AND SINNER MEET 


77 


pages occurred, as we have ample time while the acting 
parties are now driving on the road to T., and since we, 
though not enveloped in large fur coats like Phinehas, 
yet are not able to hear what they are talking. 


78 


TWO WAYS TO MARRY 


CHAPTER IX 

Two Ways to Marry 

]\Hirriage is to the good Jew just as great an event as 
birth and death, and weddings are celebrated accordingly. 

The marriage day proper is a solemn holy-day to 
bride and bridegroom. It is to them just as much as the 
Day of Atonement to the whole Jewish congregation. 
Bride and bridegroom fast and confess their sins to God, 
Who is holding on that day special judgment on them, 
and pray for forgiveness. 

On that day the bridegroom is regarded as the best 
man, and the bride as the best woman in the community. 
All men, young and old, rich and poor, wise and idiot, 
visit him, and all women of the community visit her. 

After the visiting time is over the bridegroom is led 
by his father and some relative, especially appointed as 
a “leader,” very often accompanied by the rabbi, and fol- 
lowed by a large number of the visitors, to the house 
where the bride, sitting among her visitors, is waiting 
for him “whom he? soul loveth.” 

When the meiij, headed by the bridegroom, his father, 
and “leader,” approaches the bride she drops her eyes, as 
if awaiting a great change in her life. Then the father 
and the leader, bet\veen whom the bridegroom is stand- 
ing, hold out, the one at one end, the other at the other 
end, a silken kerchief spread between bride and bride- 
groom. The bridegroom then takes it and covers with 
it her head and face, signifying that her intended com- 
munion Avith him forbids her to uncover her hair before 
any other man. After this ceremony the bridegroom is 
led back to his headquarters. 

When the women are left alone they cut ofif the hair of 
the bride, in order she might not unconsciously trans- 


TWO WAYS TO MARRY 


79 


grcss the law that prohibits her to allow her hair to be 
seen by strange men. She wears the kerchief until next 
(lay, when she exchanges it for a nicely embroidered piece 
of silk cloth fastened with ribbons to the front part of the 
head leaving the forehead bare, as the old-fashioned wo- 
men used to do, or for a wig, as the modern Jewesses 
rather choose. 

About vesper time the orator (badchen) appears at 
the headquarters of the bridegroom bringing with him 
a present from the bride for her future husband. It con- 
sists of a fringe garment, which he wears from that day 
every day at the morning worship, — and of a plain white 
robe to wear only on high religious occasions, and to be 
wrapped in when dead. 

The orator speaks to him eloquently about these holy 
articles, and the bridegroom usually puts them on for the 
first time, and together with those present engages in the 
vesper devotions. 

While the men are praying the women at the bride’s 
apartments listen to the orator, who speaks especially to 
the bride. 

After vespers the bridegroom and his suit start for the 
courtyard of the synagogue. 

They walk slowly and thoughfully, the ‘^leaders” on 
both of his sides holding candles in their hands; and 
music follows the procession. 

When the women hear the sound of the “To the 
canopy” the bride, led by father and mother or substitutes 
for them, and followed by a large number of her sex, 
starts also from her apartments, in the direction of the 
synagogue. 

On the courtyard of the synagogue awaits them a 
canopy held by four men, one at each post. The bride- 
groom first takes his place in the middle of it, and the 
bride, unable to find her w'ay because of the cover over 


80 


TWO WAYS TO MARRY 


her face, is led to him. The ^‘leaders” surround them, and 
the rabbi and public chanter stand near by. 

On .a hint of the rabbi the bridegroom takes a golden 
ring and says: 

“Lo, thou shalt be consecrated to me according to the 
law of Moses and Israel,” and puts it on her finger. The 
chanter then reads the “writ,” in which their mutual rela- 
tions and duties are described. The rabbi blesses and 
prays; and while the leaders and the parents, holding- 
lighted candles, are walking in a circle around the young 
couple the chanter chants rituals. 

Now are the two made one, and walk home together, 
and others follow their example. Husbands and wives 
walk now together to the banquet. Fast music is played, 
and people, hungry and tired, hurry to the wedding head- 
quarters. 

After they are seated around the richly spread table, 
a servant having a can of water in one hand and a basin 
in the other, and a towel on his shoulder helps the cele- 
brators in washing their hands as‘ bidden by their religion, 
pouring water three times over their hands held over the 
basin. A blessing is then asked, and they try to restore 
their weary bodies with good eating and drinking. 

The orator, who generally instead of living of his art 
— partly through the smallness of the pay received, and 
partly through love for his art — lives on it, does not sit 
at the table. He standing in the middle of the room enter- 
tains the guests with humorous stories, or by declaiming 
poems composed by himself or others. He makes often 
extemporaneous speeches, taking for his subjects the bride 
whose beauty and virtue he would praise, and the bride- 
groom whom he would extol for his talents, and the dis- 
tinguished guests of whose kindness and knowledge of the 
holy learning he would tell. 


TWO WAYS TO MARRY 


81 


After the material part of the supper was consumed, 
and the orator had finished serving the intellectual, the 
spiritual part begins, supplied by the chanter of the com- 
munity. He chants the rituals prescribed for after meals, 
his choir and those around the table accompanying him. 

Later in the night many of the celebrators dance, the 
men in one room and the women in another. There is 
also opportunity given to the male relatives of the young 
couple to dance with the bride. 

But how can the pious uncle or cousin do it, as it is 
not allowed even to touch the hand of a woman, how 
much less to put an arm around her waist? 

The scholastic Jews found a remedy for it. 

The bride stands there holding in her hand a kerchief, 
and the relative who is called by the orator to come for- 
ward and dance takes hold at one end of it and turns 
with the bride in a circle a few times. 

At this dance — which is called “the lawful dance’’ — 
the orator has again occasion to show his brilliant talents. 
He makes witty speeches before calling the names of 
prominent men, telling of their goodness and praising their 
ancestors. 

Sometimes he begins to rhyme to the highest admira- 
tion of all present. 

He would say for instance: 

“Take you the bow,” 

“I take the fiddle;” 

“Let dance just now” 

“The good Uncle Yiddle.” 

Yiddle (pet name for Judah) then would come for- 
ward, take one end of the kerchief, and turn with the 
bride. If he would be of a jovial disposition, he would 
jump and try to be enthusiastic. 


82 


TWO WAVS TO MARRY 


Then the orator would rhyme again: 

“Take you the fiddle,” 

“Give me the bow;” 

“Old Master Needle,” 

“How you dance show.” 

Rabbi llayim whom the Gentiles call “Master Needle,” 
follows the command of the orator and dances with the 
young wile of his grand-son; but on account of his okl 
age and feebleness he turns only once around and then 
makes place for the next one. 

When the bride feels tired of the tasks of the da}^ she 
is led by her “leaders,” — generally the wives of the leaders 
appointd for the bridegroom — to a room furnished with 
two beds. Later, “the man leaders” lead, or as it is very 
often the case, lure the bridegroom, unobserved by the 
unmarried into the same room. 

The guests very often enjoy themselves the whole 
night. 

A second da}' is as a ndc celebrated, when presents 
for the young couple are l)rought or sent. The orator 
again has the charge to entertain the cclcbrators. lie 
speaks and rh3'mes on the usefulness of the presents and 
praises the respective presenters for their liberality and 
thoughtfulness. 

The greatest part of the marriage celebration usually 
ends with the second di\y, but there are some ceremonies 
performed on each of the following five days. 

Thus a Jewish wedding is celebrated seven days, and 
is connected with much work and pleasure. But it a 
Jew does not care for either — it is generally a bad char- 
acter — and gives a coin to an unmarried woman, and says 
to her before witnesses: 


TWO WAYS TO MARRY 


83 


'‘Lo, thou shalt be consecrated to me according to the 
law of Moses and Israel/’— sh#? is tied to him if she takes 
it willingly. 


\ 




84 


THE DISASTER 


CHAPTER X 

The Disaster 

About nine o’clock in the night Joshua and Eva, sit- 
ting together and conversing about their daughter’s con- 
dition, and discussing the time set for her marriage, and 
consulting with each other whether it would not be alto- 
gether better to hasten the wedding day, heard the familiar 
sound of . their horses’ bells. Eager to know whether the 
bridegroom had come, Joshua stepped out of doors, and 
waited for the arrival of his team. He had waited only a 
few minutes when he saw two teams coming into the yard, 
the one beside his own he recognized as Salensky’s. 

He was frightened seeing the excise agent around 
again; but when he saw the bridegroom rise out of the 
deep sleigh his attention was then turned away from the 
excise agent, who hurriedly had driven to the wagon 
house. 

When Eva, who remained in the house, heard her 
husband exchange greetings with a stranger she under- 
stood that the bridegroom had indeed come, and hastened 
to open the door for his entrance. 

“Blessed is he that cometh” (in the name of the Lord), 
said she to the guest. “I am very glad you came, 
my dear child. — Let me help you unwrap; I am desirous 
to see your shining face again.” 

After he was seated the domestics came into the room. 
The men servants shook hands with the bridegroom, and 
said: “Peace be with you!” and the maidens said to Eva: 
“With love your guest!” on which wish she answered: 
“With love shall you live!” 

Later the nearest neighbors came to participate in 
Joshua’s happiness. 

The unfortunate Leah was also there, but was stand- 
ing in one corner of the room saying nothing. — It would 


THE DISASTER 


83 


have been wicked for her to shake hands with the young 
man, and it seemed to her awkward suddenly to exchange 
courtesies with her mother. 

“Piere is Leah, but where is Rachel, the bride?” asked 
one of the neighbors. 

“She is very bashful, answered Eva, it would not do 
to hurry her. When the strangers are gone she will 
come in.” 

“If so,” said the neighbor, “let us all go, — to give the 
bride chance to see her bridegroom.” 

The strangers went away at once, leaving Joshua’s 
family with the bridegroom waiting for Rachel. 

Where was Rachel? 

When Phinehas entered Rachel was in an adjoining 
room. She heard teams arrive, a stranger enter their 
house, but did not think this could be the bridegroom, as 
she knew only of the first message from her father to 
Rabbi Isaac, and the latter’s reply that his son would visit 
T. in four weeks. In the melancholic state of mind, in 
which she then was, she did not care to know who the 
stranger was, but she accidentally overheard some words 
Phinehas spoke, and recognized the voice. Though she 
had heard it only once before, and that was in the speech 
at the engagement, she remembered it well, just as she 
could never forget his face and her disliking for it. 

She was in despair, not knowing how to avoid meeting 

him. 

“The time for Mr. Salensky’s arrival has not come 
yet,” she thought, “and may be he will not come at all, ii 
he knows that the young man is here, for he will think 
his hope of rescuing me lost.” 

At last, in great agony she ran into her bedroom, 
locked the door, and went to bed just as she was with 
her clothes on. She covered herself with the feather beds. 


86 


THE DISASTER 


and resolved not to rise as long the young man was 
in the house. 

“Nothing shall cause me to come forth from my hid- 
ing place/’ said Rachel to herself, “neither hunger nor 
thirst; — if they want me to meet him, they must take me 
by force.” 

She had lain there scarcely five minutes when she 
heard a sonorous voice coming from the direction of the 
wagon house. 

“It is Mr. Salensky,” said she to herself; — “is he talk- 
ing or singing? — He is singing.-^I will listen.” 

Salensky was singing a familiar Jewish song, the re- 
frain of which begins with the words: “Fly like a bird.” 

He sang only one stanza, but repeated the refrain 
several times emphasizing the first words, “Fly like a 
bird.” 

“He tells me I should fly to him; but how? — If I try 
to reach the wagon house by the ordinary way, I would 
have to pass through the room where he is now sitting 
from whom I am to fly.” 

A flash, — a revelation. — She rose and tried to open the 
window, but in vain; it was frozen and could not be 
opened. — A new inspiration: — she will break the window 
and jump through it, but there was nothing she could use 
as a tool to break it. — A new idea again. — She took off 
one of her slippers and knocked out the panes of the 
window, one by one. — But she was not better off even 
then; none of the vacated holes in the window frame was 
large enough for her body to go through. 

Thus she stood before the paneless window frame, 
hopeless, allowing the severe cold to affect her, as if 
she cared not any more what might become of her, — 
whether she lived or died. 

Salensky, who was just then standing in the yard and 
waiting for what might turn up, heard the clatter of 


THE DISASTER 


87 


broken panes, and went in the direction Avhence, as he 
judged, it must have come, and suddenly he found him- 
self in the presence of his beloved Rachel, — only the frame 
work of a window between them. 

She seemed to him indeed like an encaged bird and 
he concluded to free her. He took hold with his strong 
hands at the wooden frame, and without causing any 
particular noise tore it out of its place in the wall; — 
and the scared bird flew to his bosom. 

He then carried Rachel in his arms over the snow to 
the wagon house. Here he let her down upon the floor, 
and asked her, if she wanted to become his wife, and she 
answered, “y^s.” 

Then turning to the men he brought with him from 
S. he said in the ancient Hebrew: 

‘‘Be ye my witnesses!’’ 

He then took out of his pocket a golden coin, and 
holding it in his hand turned to Rachel and said: 

“Lo, thou shalt be consecrated to me according to the 
law of Moses and Israel!” and gave her the coin, — which 
she took willingly. 

Meanwhile Joshua, Eva, and the bridegroom, had been 
waiting for Rachel quite a while. The father first became 
impatient, and began to seek her. He looked in all open 
rooms, but could not* find her. Noticing the door of her 
bedroom shut he thought she might be there, and stand- 
ing at the door called, “Rachel, Rachel!” — but received 
no answer.’ He then tried to open the door, but found it 
locked. Thinking she might be sleeping he called again 
louder than before, “Rachel, Rachel!’ — but nothing was 
heard from within. — He became finally alarmed, took an 
ax and broke open the door. 

How astonished was he to find the bedroom without 
a window. — On the round table before the hole where 
formerly was the window he found one of Rachel’s slip- 


88 


THE DISASTER 


pers,— a sign that she had been there. He looked through 
the vacant place in the wall and noticed steps imprinted 
in the snow leading toward the wagon house. “But/’ said 
he to himself, “they are not Rachel’s small, womanly feet; 
— they are the large foot prints of a man.” 

Joshua at once changed into a madman. He ran 
through the sitting room, by his wife, by the bridegroom, 
crying: “Woe unto me, woe! — Woe unto me, woe!” 

Eva, Leah, the little son were frightened, and followed 
him, leaving the aghast bridegroom alone in the house. 

When Joshua reached the wagon house and found his 
daughter standing among the three men, without decent 
clothes, bareheaded, and with only one slipper, he cried 
out of pure agony with his whole might: 

“What do you do here? — Robbers, murderers! — My 
life, — or yours? — What do I care for excise agents! — You 
have ruined my daughter, robbers, murderers!” 

“Joshua Yirmiah’s,” began now Salensky, “you do not 
know what you are talking. — You may be sure that I love 
Rachel just as much as you do.” 

“What did I hear!” exclaimed the angry father. “Did 
you say you loved my daughter? What right have you 
to love her? You Goy (heathen); what right have you 
to love a woman who is not married to you? — Robbers! 
Murderers!” 

Salensky now took on the firm official tone, of which 
he always made use when talking in the name of the 
Czar: 

“Gospodin (Master in the Russian) Joshua, son of 
Jeremiah, you must know your daughter, Rachel, is now 
my wife; I have consecrated her to me as such, before 
these two witnesses.” 

When Joshua heard this he cried like an insane man: 
“You meshumad, and you meshumandeste (you annihi- 
lated man and you annihilated woman)! — Go out of my 


THE DISASTER 


89 


sight. — I will not know you any more, meshiimadeste! — 
You are to me dead and buried. — Go out of my house!’’ 
Eva, who at any time would have been willing to sacrifice 
herself for the happiness of her oldest daughter, seemed 
to suffer most. She wrung her hands, and beat her head 
against the wall of the wagon house, and lamented as over 
one dead. 

When Rachel saw her mother’s sufferings she ran to 
her, embraced her, kissed her, and asked her forgiveness, 
telling her that it was not her fault, for she never could 
marry the student. 

Joshua soon interrupted her. 

‘‘What do you say, meshiimadeste? — You could not 
marry a pious young man as Phinehas, but you could 
marry a Goy (Gentile), a meshumad? — Go out of my 
house, you and your cursed husband, — go!” 

“All right,” said Salensky. He then took off his large 
fur over coat, wrapped his bareheaded and barefooted 
Rachel in it, and after he had seated her in the sleigh 
drove out of the to him so familiar yard, never to see it 
again. 

Returned to the house Joshua spoke not to any per- 
son, but pacing the floor from one wall of the room to 
the other frequently lifted both hands over his head, and 
wringing them cried bitterly: 

“Woe unto me, — woe!” 

Eva in her grief, contrary to the custom of the Jews, 
who would regard it as wicked, embraced the young man, 
and kissing him told what had happened. 

For a while he stared at her, as if he were not able to 
understand what she said; but soon his eyes filled with 
tears, and burying his face in the cushion of the sofa on 
which he sat he groaned aloud. 

He then took out of his waist’s pocket the golden 
watch, Joshua’s orescent at the engagement, and threw it 


90 


TTTE DISASTER 


upon the floor, breaking it into small fragments. He also 
took from his neck the delicate golden watch chain and 
tore it in pieces. Rut wh'en he began to tear his clothes 
from his body, Joshua, holding the young man’s hands, 
reminded him of the great sin he was committing by de- 
stroying useful things, and the pious Phinehas yielded. 

Eva sat on the floor and mourned for her daughter, 
whom she counted for dead. Her young son seeing the 
mother weeping wept also. 

All were mourning, even the servants could not endure 
to see this sudden disaster without feeling deep pain over 
it. 

There was in the house only one person who was not 
moved as much as we should except, — the lame Leah. 

The clock struck the midnight hour; — it struck one 
o’clock, two, three, but they continued to lament, as if 
there were no end to t-heir grief. 

One of the servants went and awakened some neigh- 
bors, and telling them what had happened asked them 
to come and help console the bereaved. 

The neighbors came and tried their best to bring com- 
fort to the mourners’ hearts, but did not accomplish much. 

Joshua ceased not from crying, ‘‘woe, woe,” and Eva 
in the presence of those some of whom were her sympa- 
thetic friends, and some malicious enemies, with increased 
pain cried, “a hurban on me (disaster on me).” 

Through some accident the attention of those in the 
house was turned to the young man, who lay motionless 
on the sofa, his face turned down, and his body rolled 
together in the fashion of a ball. They thought first that 
he was dead, however, when they turned him over so that 
they could see his face they found him alive, but he was 
idiotically staring at them, not uttering a word. They 


THE DISASTER 


91 


thought, according to all symptoms, his speech organs 
were paralyzed, and called a physician. 

The doctor expressed his opinion that his speech will 
return, but it would seem to him almost a miracle, if the 
sudden shock did not hurt the young man’s brain or heart. 

The day began to dawn. Joshua exhausted dropped 
upon a bed and fell asleep. Also Eva, still sitting on the 
floor and sobbing, dropped her weary head on her knees 
for rest, using her palms for pillows. The young man was 
the only one who showed na sign of recovery. 

Early in the morning, Jacob made again the way to 
S. and back, bringing with him Rabbi Isaac and his wife 
Hannah. 

Phinehas’ parents tried every means to bring their 
son to his senses again, but were not able to do so; he 
looked at them with the indifference of a statue. 

The old teacher, with tears wetting his wrinkled 
cheeks, turned his face from his son in despair. Hannah, 
to whom Phinehas was all in all, covering his face with 
kisses begged of him to say something, to speak, if only 
one word, but she like her husband before her had to 
give it up. A few minutes later you could see her in one 
of the side rooms pacing the floor to and fro, wringing 
her hands, and crying: ‘‘A break to me, a break to me; a 
thunder has struck me!” 

After the morning service in the synagogue. Rabbi 
Shmarl accompanied by the chief rabbi of T. came. Rabbi 
Joshua awoke, and Eva rose from the floor, and the rabbi 
talked to the mourners. He reminded them of the holy 
doctrines bearing on the condition they were in. 

He recalled to their mind the exemplary Rabbi 
Nahum Gam-Zu, who was so called, because in all cir- 
cumstances of his life he used to say, Gam zu (This also) 
is for good.” 

The rabbi was yet talking when at once the attention 


92 


THE DISASTER 


of all was turned to the apparently paralyzed young man. 
He stirred a little; and a few minutes later he sat up; 
and in consideration of the presence of the rabbi and 
Rabbi Shmarl, to whom the law, “Thou shalt rise up be- 
fore a hoary head,^^ is to be applied, he rose on his feet. 
He then called for a cup of water, and after he had wetted 
his fingers said “with a full mouth and a loud voice” 
though vehemently sobbing; 

“Blessed be the just judge!” 

All answered aloud, “Amen!” 

For joy that Phinehas had recovered they repeated to 
each other; 

“This also is for good, — this also is for good.” 


BEHOLD IT WAS LEAH’ 


93 


CHAPTER XI 

‘‘Behold It Was Leah’^ 

Quite reconciled with the dealings of the Lord, Rabbi 
Joshua took courage and went to the place where Rabbi 
Isaac was sitting, laid his hand on the other’s shoulders, 
and looking into his face, with unsteady voice and eyes 
full of tears said: 

“Rabbi Isaac, what shall we do now? — We have lost 
child; — our dear Rachel is dead. But I have always 
regarded your son, since I have known him, as mine own, 
and it would pain me, if I had to lose him also. If you 
go away today with Phinehas, I and, I am sure, Eva would 
feel, as if we lost two children in one day.” 

Rabbi Isaac listened to the unhappy father with close 
attention; and though he understood at what he was aim- 
ing, dared not interrupt him with any proposal or re- 
mark. So sublime sounded to him Joshua’s present out- 
pouring of his soul. 

“Thus I think, Rabbi Isaac,” continued Joshua, “it 
would be both profitable and pleasant for all concerned, 
if you would agree to leave your son with us here. I will 
supply him with all necessaries of life that he might be 
able to study our holy law without being fettered by the 
cares of this world. — Let us look upon our case, as if 
Rachel had died after marriage.” 

“Of course,” responded Rabbi Isaac, “if you are will- 
ing to do this, the Lord will surely bless you for it. You 
will certainly be entitled to a share in my son’s learning, 
and you will receive in heaven the reward for it.” He 
slowly and meditatively added to what he had said before: 

“Of course I shall have to lose him one day, may be 
soon. He is a marriageable young man, and may soon 
marry and go to his father in-law,” 


94 


UEIIOLD IT WAS LEAH 


So speaking Joshua’s face was covered with gloom, 
and he dropped into silence for a while, but soon rallied, 
and continued: 

“Why do we try to look into the hidden future? Tt is 
enough for us to act according to our present knowl- 
edge. 

While he was talking Rabbi Shmarl watched him 
closely and was impressed with the thought that Joshua 
was very attached to the young man, and drew the 
correct conclusion that the longer Phinehas stayed with 
him, the more difficult would be their parting. 

The sympathy the match maker had for Joshua 
brought him to a very bold idea. 

“Brothers and masters,” exclaimed he excitedly, “i 
have a plan, and, as I think, a good one. Rachel is lost, — 
dead, and we are not able to raise her; but Rabbi Joshua 
has another daughter; — Avhy not give her to Phinehas? 
She has a defect, we all know that, but she is a modest 
girl, and will make some day a righteous mother in 
Israel. May be the Lord has ordained all that happened 
last night, in order that the down trodden Leah might 
be exalted. 

“Rabl)i Isaac, what do you think of it?” 

“1 have seen the girl: it is not as bad with her as I 
thought before T saw her,” answered Rabbi Isaac. “She 
is only a little lame, but otherwise health}^ looking. Still 
1 would not approve or disapprove: it is a delicate matter; 
1 think Phinehas must decide for himself.” 

The match maker then turned to Hannah asking her 
opinion. 

She began to weep and dry her wet eyes with her 
handkerchief, and grievously said that she never thought 
her darling son, such a scholar, would have to descend 
so low’ as to marry a cripple, wdiom even a good shoe- 
maker w’ould not take. ‘^But,” she closed, ‘T am willing, 


BEHOLD IT WAS LEAH 


95 


if God has so ordained, to say with Rabbi Nahum Gam- 
Zu, — ‘gam’zu (this also) is for good’.” 

Rabbi Shmarl then went to Phinehas, who was sit- 
ting at one end of the sofa with drooped head. 

“You did hear, my son,” addressed him Rabbi Shmarl, 
“what we were talking?” 

Phinehas did not answer. 

“Phinehas, my boherl (elect one), I know your delight 
is in the law of the Lord, and your desire is to study it 
day and night.” 

Idiinehas nodded, affirming the match maker’s state- 
ment. 

Rabbi Shmarl then continued: 

“But you must consider that your father is a poor 
old teacher; — ^he cannot give you anything; on the con- 
trar}^ he needs to be helped, if possible, by you. Thus 
you will have to depend on alms, — on what other men 
might give you. It is true. Rabbi Joshua is willing to 
keep you, still he is only a stranger to you now.” 

Here Joshua interrupted Rabbi Shmarl hastily. 

“Rabbi Shmarl, do not talk so; I shall never feel a 
stranger to Phinehas; he will be to us now instead of two 
children; he will be our consolation for the loss of 
Rachel.” 

“God bless the righteous!” exclaimed Rabbi Shmarl, 
“I never saw a man like Rabbi Joshua. I tell, 3^11 1113^ 
child, it would be a great honor for any Jewish child to 
be Joshua’s son-in-law. Now, sixy, my dear bo3^ would 
3mu marry Leah, in order to be tied to this house, — to 
such a generous man as Rabbi Joshua, and such a kind- 
hearted righteous woman as Eva, — by the cords of rela- 
tionship?’’ 

After a few seconds of silence, waiting ‘for some re- 
sponse from Phinehas, the match maker continued: 

“Phinehas, you are a scholar; — you are wise; — you 


96 


BEHOLD IT WAS LEAH 


must consider, after you have been with Joshua, the Lord 
knows how long, that you would commit a sin, if you 
would allow his daughter to be given to a man ignorant 
of the law. You know well the saying of our wise: 

“‘If-a man gives his daughter to an ignorant man it 
is just as bad as if he had given her to be torn to pieces 
by a lion.’” 

Phinehas has not yet changed his position on the 
sofa; he sat there yet with drooping head, not speaking 
a word. 

Rabbi Shmarl felt compelled to make his inquiry more 
direct: 

‘‘Phinehas, my son, would you be willing to marry 
Leah? — say ‘yes’ or ‘no.’” 

And Phinehas nodded “yes.” 

“Who will give me a kerchief?” cried aloud the match 
maker, “I left mine at home.” 

When Eva saw that the men were going to per- 
form the ceremony of agreement she said: 

“Do not hurry. Rabbi Shmarl: let us call Leah and 
ask her. Of course, there cannot be any doubt about her 
approval, still, as it seems that the new generation has 
new ideas about marriage, let us hear what she has to 
say. Our Rachel’s misfortune makes me now more cau- 
tious, as the saying is: 

“ ‘A person once scalded with hot blows on cold.’ ” 

And: “After loss comes wisdom,” threw in a neighbor 
woman. 

Hannah: 

“An addition to all my troubles! To ask Leah 
whether she would be satisfied with Phinehas! What 
has she to boast of? Probably of her lame foot?” 

“Wife,” said Rabbi Isaac, “I cannot understand you. 
You have been reading the Yiddish Pentateuch these many 
years, and you do not know that Rebekah was asked 


BEHOLD IT WAS LEAH” 


97 


whether she was willing to go with Abraham’s servant 
to marry Isaac.” 

‘‘It was Laban — may his name and memory be blotted 
out — who did the asking. I never knew a Jewish daughter 
who was asked whether she was willing to marry a cer- 
tain man. I was not asked whether I would marry mine 
Isaac; I was satisfied with my parents’ choice; — may they 
have a bright paradise!” 

Meanwhile Rabbi Shmarl got a kerchief, and holding 
it in his raised hand cried: 

“Silence! — Silence! — Masters! — Silence! — Let the rabbi 
decide.” 

Rabbi: 

“Rebekah’s case teaches us that we must have the 
consent of the bride before marriage, but there is cer- 
tainly no sin in asking the approval of the intended bride 
before the engagement.” 

Leah was then called and asked whether she was will- 
ing to be married to Phinehas. 

“Yes!” exclaimed she boldly. She looked very sur- 
prised, as if she never thought of such a fortune coming 
to her. 

Rabbi Shmarl then once more gave one end of the 
kerchief to Joshua and the other to Rabbi Isaac, and tak- 
ing it back cried: 

“With mazel! — With mazel!” 

Some of the women fell in with Rabbi Shmarl, but 
correcting him said: 

“With more mazel! — With more mazel!” — meaning to 
express their wish, that the bereaved family may have 
with this engagement more luck than they had with the 
first one. 

After the enthusiasm of “mazel tobh (good luck)” 
wishing was over Joshua took up the attention of ciU in 
the roopi by addressing R^bbi Isaac, 


98 


BEHOLD IT WAS LEAH’ 


“Last night,” said he, “just before your son’s arrival 
I was talking with my wife about our Rachel’s wedding. 
Of course it would have been wiser to talk about her 
burial; but ignorant as I was of Satan’s workings in my 
house I told Eva it may be best to have the wedding soon, 
if possible this week. I have always been an opposer of 
putting of¥ marriages. Now Rabbi Isaac, after we have 
your consent that Phinehas should marry Leah, I would 
not wait long for the wedding. You know the proverb: 
‘A beaten dog show^ no stick.’ I am afraid lest Satan 
might lay some stumbling block in the way.” 

“You are right, Rabbi Joshua,” said Rabbi Isaac, “do 
just as you think it best.” 

“I propose, therefore,” continued Joshua, “that you 
and your wife should not leave T. until our children are 
married. Am I not right, Eva, my wife?” queried Joshua, 
turning from the old teacher toward the place where Eva 
sat. 

“May the Lord add his blessing!” answered Eva, who 
had meanwhile brightened up, and was now busying her- 
self with keeping Hannah in good spirits. 

“Let us now come to a close,” continued Joshua after 
he had turned back to Rabbi Isaac. “Today is Wednes- 
day; — stay with us over Sabbath (Saturday) and let us 
celebrate the wedding on Sabbath eve (Friday). We can 
not be hindered in executing our purpose through lack 
of means, for the Lord has given me the means to pro- 
vide at once all that is necessary for giving a child in 
marriage. Besides, Leah has inherited the whole bridal 
outfit from her sister Rachel. May the Lord help us this 
time! May He bless our children that 'they may see 
children and children’s children grow up unto the knowl- 
edge of the law, unto marriage, and unto good deeds.’ ” 

“Amen!” responded the men. 


BEHOLD IT WAS LEAH“ 


99 


''May it be so! From his mouth unto Thy ears, Daddy 
Father in heaven!” prayed the women. 

Rabbi Shmarl hastened away and after a few minutes 
came back with a bottle of liquor and honey cake. The 
first glass was given to the Rabbi, who also asked the 
first blessing. Not all could drink the sharp liquor, which, 
as they thought, was made for the Russians, but all en- 
joyed the sweet cake. 

While eating the bereaved Eva felt quite comfortable, 
and even Hannah gradually became reconciled to the 
thought that her son Phinehas, the great scholar, who 
is more angel than man, was to marry Leah, the cripple. 

Later in the forenoon the visitors went to their 
respective homes, except Rabbi Isaac and his wife who 
consented to stay with Joshua until after the wedding. 

On the following Friday the wedding took place. 
It was not in the full Jewish sense celebrated. Only the 
most necessary ceremonies were performed, and the same 
without much feeling. Neither bride nor bridegroom 
were extensively visited. Oratory had no place at that 
wedding, and music was used only for leading the small 
procession, consisting of the fathers and mothers of the 
couple, and of the nearest relatives, to the synagogue 
and back. 

There was no banquet given, only an ordinary sup- 
per for the relatives and the poor of T. 

The bride and bridegroom sat side by side at the 
table, but spoke not to each other. Phinehas looked like 
a convalescent after a severe sickness. 

Joshua and Eva sat near the young couple. They 
ate, but seemed not to know what they did. Joshua was 
so overwhelmed with grief that he scarcely could pre- 
vent his tears from mingling with his meat. 

Neither Rabbi Isaac nor Hannah sat at the table; he 
was sick and she was nursing him. 


100 


BEHOLD IT WAS LEAH= 


On the following day, the Sabbath, the young couple 
were “led’^ to the synagogue. First was the old Rabbi 
Isaac called to listen to the reading of the Pentateuch, 
then came Joshua. 

Phinehas was invited to read a portion of the 
Prophets. He did not chant it as nicely as he did on 
the Sabbath after his engagement to Rachel. While 
he was reading the closing ^‘benediction” his voice 
trembled, and trying to suppress his feelings he became 
at last inaudible so that the audience not hearing the clos- 
ing words was not able to respond with “Amen.” Re- 
turning from the pulpit to his seat at the east wall he 
could not withhold any longer and wept bitterly. The 
men in the synagogue were deeply moved, and in the 
woman’s apartment was not one dry eye. 

On the first day of the week, unlike all other newly 
married men during their honeymoon, who usually spend 
most of their time in the society of their young wives, 
Phinehas went to the synagogue, and threw himself with 
all energy into the study of that literature which the 
scholars call for its vastness “Yam Hathalmud (Ocean of 
the Thalmud).” 

He continued its study day and night for years; but 
the unnaturalness of his diligence taught every wise ob- 
server that his object was not as much to know the depth 
of that ocean as to drown his grief in it. 


The End 


POSTSCRIPTS 


101 


POSTSCRIPT NO. I 
Poor Phinehas 

Poor Phinehas was not able to drown his grief, but 
drowned himself in the sacred ocean of the Thalmud. 

It was reported several years ago that he had been 
living for years, separated from Leah, in his native village 
S. He avoids society, and occupies himself, not with 
studying, but with unintelligible reading of the Thalmud. 
His once brilliant mind is dimmed. He is lost. 


POSTSCRIPT NO. II 

O Rachel, Rachel! 

The rabbi of T. once received a letter from a rabbi of 
some large city in Poland, in which he was urged to 
seek pardon for a young widow, whose name was Rachel, 
from her father, a certain Joshua son of Jeremiah. 

.It was told in the same letter that she was living with 
her little child in great neeed and loneliness. 

Joshua did not pardon her, and nothing has been heard 
from her since. 



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PRESS OF 

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128 COLLINS AVC. 
PITTSBURGH. 


